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  • PARALLEL BIBLE - 1 John 3:12


    CHAPTERS: 1 John 1, 2, 3, 4, 5     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24

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    King James Bible - 1 John 3:12

    Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous.

    World English Bible

    unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous.

    Douay-Rheims - 1 John 3:12

    Not as Cain, who was of the wicked one, and killed his brother. And wherefore did he kill him? Because his own works were wicked: and his brother's just.

    Webster's Bible Translation

    Not as Cain, who was of that wicked one, and slew his brother. And why did he slay him? Because his own works were evil, and his brother's righteous.

    Greek Textus Receptus


    ου
    3756 καθως 2531 καιν 2535 εκ 1537 του 3588 πονηρου 4190 ην 2258 5713 και 2532 εσφαξεν 4969 5656 τον 3588 αδελφον 80 αυτου 846 και 2532 χαριν 5484 τινος 5101 εσφαξεν 4969 5656 αυτον 846 οτι 3754 τα 3588 εργα 2041 αυτου 846 πονηρα 4190 ην 2258 5713 τα 3588 δε 1161 του 3588 αδελφου 80 αυτου 846 δικαια 1342

    Treasury of Scriptural Knowledge

    VERSE (12) -
    Ge 4:4-15,25 Heb 11:4 Jude 1:11

    SEV Biblia, Chapter 3:12

    No como Caín, que era del maligno, y mat a su hermano. ¿Y por qu causa le mat? Porque sus obras eran malas, y las de su Hermano eran justas.

    Clarke's Bible Commentary - 1 John 3:12

    Verse 12. Not as
    Cain] Men should not act to each other as Cain did to his brother Hebel. He murdered him because he was better than himself. But who was Cain? ek tou ponhrou hn, he was of the devil. And who are they who, through pride, lust of power, ambition, gain, &c., murder each other in wars and political contentions? ek tou ponhrou eisi. To attempt to justify the principle, and excuse the instigators, authors, abettors, &c., of such wars, is as vain as it is wicked. They are opposed to the nature of God, and to that message which he has sent to man from the beginning: Love one another. Love your enemies. Surely this does not mean, Blow out their brains, or, Cut their throats. O, how much of the spirit, temper, and letter of the Gospel have the nations of the world, and particularly the nations of Europe, to learn! And wherefore slew he him?] What could induce a brother to imbrue his hands in a brother's blood? Why, his brother was righteous, and he was wicked; and the seed of the wicked one which was in him induced him to destroy his brother, because the seed of God-the Divine nature, was found in him.

    John Gill's Bible Commentary

    Ver. 12. Not as
    Cain , &c.] That is, let us not be like him, or do as he did, hate the brethren. The apostle illustrates brotherly love by its contrary, in the instance of Cain, who was the first instance and example of hatred of the brethren, and of fratricide, and a very detestable one, by which he would dissuade from so vile and abominable a practice: [who] was of that wicked one ; Satan, a child of his, an imitator of him, one that appeared to be under his influence, and to belong unto him. So the Jews say of Cain f37 , that he was of the side of the serpent (the old serpent the devil); and as the way of the serpent is to slay and to kill, so Cain immediately became a murderer.

    And again, because Cain came from the side of the angel of death, he slew his brother f38 ; though they say that he afterwards repented, and became worthy of paradise f39 . And slew his brother ; (see Genesis 4:8). According to the tradition of the Jews he struck a stone into his forehead, and killed him: and wherefore slew he him ? what was the cause and occasion of it? what moved him to it? because his own works were evil, and his brother's righteous ; or his work, as the Ethiopic version reads: the sacrifice which he offered up, which, though it was not evil as to the matter and substance of it, yet was so, being offered with an evil mind, and with an hypocritical heart, and without faith in the sacrifice of Christ, and so was unacceptable to God; whereas, on the other hand, the sacrifice his brother brought was offered up in the faith of Christ, by which he obtained a testimony that he was righteous, and that the work he did was a righteous work, being done in faith, and so was acceptable to God; which Cain perceiving, was filled with envy, and this put him upon killing him. The Jews relate the occasion of it after this manner; Cain said to Abel his brother, come, and let us go out into the open field; and when they were both out in the open field, Cain answered and said to Abel his brother, there is no judgment, nor Judge, nor another world; neither will a good reward be given to the righteous, nor vengeance be taken on the wicked; neither was the world created in mercy, nor is it governed in mercy; or why is thy offering kindly accepted, and mine is not kindly accepted? Abel answered and said to Cain, there is judgment, and there is a Judge, and there is another world; and there are gifts of a good reward to the righteous, and vengeance will be taken on the wicked; and the world was created in mercy, and in mercy it is governed, for according to the fruit of good works it is governed; because that my works are better than thine, my offering is kindly accepted, and thine is not kindly accepted; and they both strove together in the field, and Cain rose up against Abel his brother, and slew him.

    In the Hebrew text in ( Genesis 4:8); there is an extraordinary large pause, as if a discourse of this kind, which passeth between the two brothers, was to be inserted. Philo the Jew says f42 , that in the contention or dispute between Cain and Abel, Abel attributed all things to God, and Cain ascribed everything to himself; so that the controversy was about grace and works, as now; and as then Cain hated his brother upon this account, so now carnal men hate and persecute the saints, because they will not allow their works to be the cause of justification and salvation: and from hence also it may be observed, that a work may be, as to the matter of it, good, and yet as to its circumstances, and the end and view of it, evil.


    Matthew Henry Commentary

    Verses 11-15 - We should love the Lord Jesus, value his love, and therefore love all our brethren in Christ. This love is the special fruit of our faith and a certain sign of our being born again. But none who rightly know the heart of man, can wonder at the contempt and enmity of ungodl people against the children of God. We know that we are passed from death to life: we may know it by the evidences of our faith in Christ of which love to our brethren is one. It is not zeal for a party in the common religion, or affection for those who are of the same name an sentiments with ourselves. The life of grace in the heart of regenerate person, is the beginning and first principle of a life of glory, whereof they must be destitute who hate their brother in their hearts.


    Greek Textus Receptus


    ου
    3756 καθως 2531 καιν 2535 εκ 1537 του 3588 πονηρου 4190 ην 2258 5713 και 2532 εσφαξεν 4969 5656 τον 3588 αδελφον 80 αυτου 846 και 2532 χαριν 5484 τινος 5101 εσφαξεν 4969 5656 αυτον 846 οτι 3754 τα 3588 εργα 2041 αυτου 846 πονηρα 4190 ην 2258 5713 τα 3588 δε 1161 του 3588 αδελφου 80 αυτου 846 δικαια 1342

    Vincent's NT Word Studies

    12.
    Cain who was (Kain hn). Who is not in the Greek. The construction is irregular. Lit., as Rev., not as Cain was of the evil one.

    Slew (esfaxen). The verb occurs only in John, and only here outside of Revelation. Originally, to slay by cutting the throat; so in Homer, of cattle:

    "the suitor train who slay (sfazousi) His flocks and slow-paced beeves with crooked horns." "Odyssey," i., 92.

    To slaughter victims for sacrifice:

    "Backward they turned the necks of the fat beeves, And cut their throats (esfazan), and flayed the carcasses." "Iliad," i., 459.

    Thence, generally, to slay or kill.

    Wherefore (carin tinov). Lit., on account of what. Carin for the sake of, on account of, is elsewhere placed after the genitive. See Eph. iii. 1, 14; 1 Tim. v. 14; Gal. iii. 19.



    CHAPTERS: 1, 2, 3, 4, 5
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24

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