The Sacred Bible: The First Letter of John
[I Ioannes 1]
[1 John 1]
{1:1} Quod fuit ab initio, quod audivimus, quod vidimus oculis nostris, quod perspeximus, et manus nostræ contrectaverunt de Verbo Vitæ:
{1:1} He who was from the beginning, whom we have heard, whom we have seen with our eyes, upon whom we have gazed, and whom our hands have certainly touched: He is the Word of Life.
~ The prefix ‘con’ in the verb ‘contrectaverunt’ intensifies the meaning of the verb, so that it is not merely ‘touched,’ but emphasizing the certainty that they have touched the Word of God Incarnate.
{1:2} et Vita manifestata est, et vidimus, et testamur, et annunciamus vobis Vitam æternam, quæ erat apud Patrem, et apparuit nobis:
{1:2} And that Life has been made manifest. And we have seen, and we testify, and we announce to you: the Eternal Life, who was with the Father, and who appeared to us.
{1:3} Quod vidimus et audivimus, annunciamus vobis, ut et vos societatem habeatis nobiscum, et societas nostra sit cum Patre, et cum Filio eius Iesu Christo.
{1:3} He whom we have seen and heard, we announce to you, so that you, too, may have fellowship with us, and so that our fellowship may be with the Father and with his Son Jesus Christ.
{1:4} Et hæc scribimus vobis ut gaudeatis, et gaudium vestrum sit plenum.
{1:4} And this we write to you, so that you may rejoice, and so that your joy may be full.
{1:5} Et hæc est annunciatio, quam audivimus ab eo, et annunciamus vobis: Quoniam Deus lux est, et tenebræ in eo non sunt ullæ.
{1:5} And this is the announcement which we have heard from him, and which we announce to you: that God is light, and in him there is no darkness.
{1:6} Si dixerimus quoniam societatem habemus cum eo, et in tenebris ambulamus, mentimur, et veritatem non facimus.
{1:6} If we claim that we have fellowship with him, and yet we walk in darkness, then we are lying and not telling the truth.
{1:7} Si autem in luce ambulamus sicut et ipse est in luce, societatem habemus ad invicem, et sanguis Iesu Christi, Filii eius, emundat nos ab omni peccato.
{1:7} But if we walk in the light, just as he also is in the light, then we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin.
{1:8} Si dixerimus quoniam peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est.
{1:8} If we claim that we have no sin, then we are deceiving ourselves and the truth is not in us.
{1:9} Si confiteamur peccata nostra: fidelis est, et iustus, ut remittat nobis peccata nostra, et emundet nos ab omni iniquitate.
{1:9} If we confess our sins, then he is faithful and just, so as to forgive us our sins and to cleanse us from all iniquity.
{1:10} Si dixerimus quoniam non peccavimus: mendacem facimus eum, et verbum eius non est in nobis.
{1:10} If we claim that we have not sinned, then we make him a liar, and his Word is not in us.
[I Ioannes 2]
[1 John 2]
{2:1} Filioli mei, hæc scribo vobis, ut non peccetis. Sed et si quis peccaverit, advocatum habemus apud Patrem, Iesum Christum iustum:
{2:1} My little sons, this I write to you, so that you may not sin. But if anyone has sinned, we have an Advocate with the Father, Jesus Christ, the Just One.
{2:2} et ipse est propitiatio pro peccatis nostris: non pro nostris autem tantum, sed etiam pro totius mundi.
{2:2} And he is the propitiation for our sins. And not only for our sins, but also for those of the whole world.
{2:3} Et in hoc scimus quoniam cognovimus eum, si mandata eius observemus.
{2:3} And we can be sure that we have known him by this: if we observe his commandments.
{2:4} Qui dicit se nosse eum, et mandata eius non custodit, mendax est, et in hoc veritas non est.
{2:4} Whoever claims that he knows him, and yet does not keep his commandments, is a liar, and the truth is not in him.
{2:5} Qui autem servat verbum eius, vere in hoc charitas Dei perfecta est: et in hoc scimus quoniam in ipso sumus.
{2:5} But whoever keeps his word, truly in him the charity of God is perfected. And by this we know that we are in him.
{2:6} Qui dicit se in ipso manere, debet, sicut ille ambulavit, et ipse ambulare.
{2:6} Whoever declares himself to remain in him, ought to walk just as he himself walked.
{2:7} Charissimi, non mandatum novum scribo vobis, sed mandatum vetus, quod habuistis ab initio: Mandatum vetus est verbum, quod audistis.
{2:7} Most beloved, I am not writing to you a new commandment, but the old commandment, which you had from the beginning. The old commandment is the Word, which you have heard.
{2:8} Iterum mandatum novum scribo vobis, quod verum est et in ipso, et in vobis: quia tenebræ transierunt, et verum lumen iam lucet.
{2:8} Then too, I am writing to you a new commandment, which is the Truth in him and in you. For the darkness has passed away, and the true Light is now shining.
{2:9} Qui dicit se in luce esse, et fratrem suum odit, in tenebris est usque adhuc.
{2:9} Whoever declares himself to be in the light, and yet hates his brother, is in the darkness even now.
{2:10} Qui diligit fratrem suum, in lumine manet, et scandalum in eo non est.
{2:10} Whoever loves his brother abides in the light, and there is no cause of offense in him.
{2:11} Qui autem odit fratrem suum, in tenebris est, et in tenebris ambulat, et nescit quo eat: quia tenebræ obcæcaverunt oculos eius.
{2:11} But whoever hates his brother is in the darkness, and in darkness he walks, and he does not know where he is going. For the darkness has blinded his eyes.
{2:12} Scribo vobis, filioli, quoniam remittuntur vobis peccata propter nomen eius.
{2:12} I am writing to you, little sons, because your sins are forgiven for the sake of his name.
{2:13} Scribo vobis patres, quoniam cognovistis eum, qui ab initio est. Scribo vobis adolescentes, quoniam vicistis malignum.
{2:13} I am writing to you, fathers, because you have known him who is from the beginning. I am writing to you, adolescents, because you have overcome the evil one.
{2:14} Scribo vobis infantes, quoniam cognovistis Patrem. Scribo vobis iuvenes, quoniam fortes estis, et Verbum Dei manet in vobis, et vicistis malignum.
{2:14} I am writing to you, little children, because you have known the Father. I am writing to you, young men, because you are strong, and the Word of God abides in you, and you have overcome the evil one.
{2:15} Nolite diligere mundum, neque ea, quæ in mundo sunt. Si quis diligit mundum, non est charitas Patris in eo:
{2:15} Do not choose to love the world, nor the things that are in the world. If anyone loves the world, the charity of the Father is not in him.
{2:16} quoniam omne, quod est in mundo, concupiscentia carnis est, et concupiscentia oculorum, et superbia vitæ, quæ non est ex Patre, sed ex mundo est.
{2:16} For all that is in the world is the desire of the flesh, and the desire of the eyes, and the arrogance of a life which is not of the Father, but is of the world.
{2:17} Et mundus transit, et concupiscentia eius. Qui autem facit voluntatem Dei, manet in æternum.
{2:17} And the world is passing away, with its desire. But whoever does the will of God abides unto eternity.
{2:18} Filioli, novissima hora est: et sicut audistis quia Antichristus venit: et nunc antichristi multi facti sunt; unde scimus, quia novissima hora est.
{2:18} Little sons, it is the last hour. And, as you have heard that the Antichrist is coming, so now many antichrists have arrived. By this, we know that it is the last hour.
{2:19} Ex nobis prodierunt, sed non erant ex nobis. nam, si fuissent ex nobis, permansissent utique nobiscum: sed ut manifesti sint quoniam non sunt omnes ex nobis.
{2:19} They went out from among us, but they were not of us. For, if they had been of us, certainly they would have remained with us. But in this way, it is made manifest that none of them are of us.
{2:20} Sed vos unctionem habetis a Sancto, et nostis omnia.
{2:20} Yet you have the anointing of the Holy One, and you know everything.
{2:21} Non scripsi vobis quasi ignorantibus veritatem, sed quasi scientibus eam: et quoniam omne mendacium ex veritate non est.
{2:21} I have not written to you as to ones who are ignorant of the truth, but as to ones who know the truth. For no lie is of the truth.
{2:22} Quis est mendax, nisi is, qui negat quoniam Iesus est Christus? Hic est Antichristus, qui negat Patrem, et Filium.
{2:22} Who is a liar, other than he who denies that Jesus is the Christ? This one is the Antichrist, who denies the Father and the Son.
{2:23} Omnis, qui negat Filium, nec Patrem habet. Qui confitetur Filium, et Patrem habet.
{2:23} No one who denies the Son also has the Father. Whoever confesses the Son, also has the Father.
{2:24} Vos quod audistis ab initio, in vobis permaneat: Si in vobis permanserit quod audistis ab initio, et vos in Filio, et Patre manebitis.
{2:24} As for you, let what you have heard from the beginning remain in you. If what you have heard from the beginning remains in you, then you, too, shall abide in the Son and in the Father.
{2:25} Et hæc est repromissio, quam ipse pollicitus est nobis, vitam æternam.
{2:25} And this is the Promise, which he himself has promised to us: Eternal Life.
~ The Promise, and the Life, and the Anointing, is the Holy Spirit.
{2:26} Hæc scripsi vobis de his, qui seducant vos.
{2:26} I have written these things to you, because of those who would seduce you.
{2:27} Et vos unctionem, quam accepistis ab eo, maneat in vobis. Et non necesse habetis ut aliquis doceat vos: sed sicut unctio eius docet vos de omnibus, et verum est, et non est mendacium. Et sicut docuit vos: manete in eo.
{2:27} But as for you, let the Anointing that you have received from him abide in you. And so, you have no need of anyone to teach you. For his Anointing teaches you about everything, and it is the truth, and it is not a lie. And just as his Anointing has taught you, abide in him.
{2:28} Et nunc filioli manete in eo: ut cum apparuerit, habeamus fiduciam, et non confundamur ab eo in adventu eius.
{2:28} And now, little sons, abide in him, so that when he appears, we may have faith, and we may not be confounded by him at his advent.
{2:29} Si scitis quoniam iustus est, scitote quoniam et omnis, qui facit iustitiam, ex ipso natus est.
{2:29} If you know that he is just, then know, too, that all who do what is just are born of him.
[I Ioannes 3]
[1 John 3]
{3:1} Videte qualem charitatem dedit nobis Pater, ut filii Dei nominemur et simus. Propter hoc mundus non novit nos: quia non novit eum.
{3:1} See what kind of love the Father has given to us, that we would be called, and would become, the sons of God. Because of this, the world does not know us, for it did not know him.
{3:2} Charissimi, nunc filii Dei sumus: et nondum apparuit quid erimus. Scimus quoniam cum apparuerit, similes ei erimus: quoniam videbimus eum sicuti est.
{3:2} Most beloved, we are now the sons of God. But what we shall be then has not yet appeared. We know that when he does appear, we shall be like him, for we shall see him as he is.
{3:3} Et omnis, qui habet hanc spem in eo, sanctificat se, sicut et ille sanctus est.
{3:3} And everyone who holds this hope in him, keeps himself holy, just as he also is holy.
{3:4} Omnis, qui facit peccatum, et iniquitatem facit: et peccatum est iniquitas.
{3:4} Everyone who commits a sin, also commits iniquity. For sin is iniquity.
{3:5} Et scitis quia ille apparuit ut peccata nostra tolleret: et peccatum in eo non est.
{3:5} And you know that he appeared in order that he might take away our sins. For in him there is no sin.
{3:6} Omnis, qui in eo manet, non peccat: et omnis, qui peccat, non vidit eum, nec cognovit eum.
{3:6} Everyone who abides in him does not sin. For whoever sins has not seen him, and has not known him.
{3:7} Filioli, nemo vos seducat. Qui facit iustitiam, iustus est: sicut et ille iustus est.
{3:7} Little sons, let no one deceive you. Whoever does justice is just, even as he also is just.
{3:8} Qui facit peccatum, ex diabolo est: quoniam ab initio diabolus peccat. In hoc apparuit Filius Dei, ut dissolvat opera diaboli.
{3:8} Whoever commits sin is of the devil. For the devil sins from the beginning. For this reason, the Son of God appeared, so that he might eradicate the works of the devil.
{3:9} Omnis, qui natus est ex Deo, peccatum non facit: quoniam semen ipsius in eo manet, et non potest peccare, quoniam ex Deo natus est.
{3:9} All those who have been born of God do not commit sin. For the offspring of God abides in them, and he is not able to sin, because he was born of God.
~ In Latin, when a sentence has a subject, and the next part of that same sentence has a subject, expressed in a pronoun, the second subject is generally the same as the first. So in ‘non potest peccare’ (he is not able to sin), the subject is the same as of the previous verb ‘manet,’ namely ‘semen ipsus’ (the offspring of God). Therefore, we who have been born of God are able to avoid sin because we have he who absolutely cannot sin remaining in us. Those who commit actual mortal sins lose that presence of Christ and of His Spirit within them which is called sanctifying grace or the state of grace.
{3:10} In hoc manifesti sunt filii Dei, et filii diaboli. Omnis qui non est iustus, non est ex Deo, et qui non diligit fratrem suum:
{3:10} In this way, the sons of God are made manifest, and also the sons of the devil. Everyone who is not just, is not of God, as also anyone who does not love his brother.
{3:11} quoniam hæc est annunciatio, quam audistis ab initio, ut diligatis alterutrum.
{3:11} For this is the announcement that you heard from the beginning: that you should love one another.
{3:12} Non sicut Cain, qui ex maligno erat, et occidit fratrem suum. Et propter quid occidit eum? Quoniam opera eius maligna erant: fratris autem eius, iusta.
{3:12} Do not be like Cain, who was of the evil one, and who killed his brother. And why did he kill him? Because his own works were wicked, but his brother’s works were just.
{3:13} Nolite mirari fratres, si odit vos mundus.
{3:13} If the world hates you, brothers, do not be surprised.
{3:14} Nos scimus quoniam translati sumus de morte ad vitam, quoniam diligimus fratres. Qui non diligit, manet in morte:
{3:14} We know that we have passed from death to life. For we love as brothers. Whoever does not love, abides in death.
{3:15} omnis, qui odit fratrem suum, homicida est. Et scitis quoniam omnis homicida non habet vitam æternam in semetipso manentem.
{3:15} Everyone who hates his brother is a murderer. And you know that no murderer has eternal life abiding within him.
{3:16} In hoc cognovimus charitatem Dei, quoniam ille animam suam pro nobis posuit: et nos debemus pro fratribus animas ponere.
{3:16} We know the love of God in this way: because he laid down his life for us. And so, we must lay down our lives for our brothers.
{3:17} Qui habuerit substantiam huius mundi, et viderit fratrem suum necessitatem habere, et clauserit viscera sua ab eo: quomodo charitas Dei manet in eo?
{3:17} Whoever possesses the goods of this world, and sees his brother to be in need, and yet closes his heart to him: in what way does the love of God abide in him?
{3:18} Filioli mei, non diligamus verbo, neque lingua, sed opere et veritate.
{3:18} My little sons, let us not love in words only, but in works and in truth.
{3:19} in hoc cognoscimus quoniam ex veritate sumus: et in conspectu eius suadebimus corda nostra.
{3:19} In this way, we will know that we are of the truth, and we will commend our hearts in his sight.
{3:20} Quoniam si reprehenderit nos cor nostrum: maior est Deus corde nostro, et novit omnia.
{3:20} For even if our heart reproaches us, God is greater than our heart, and he knows all things.
{3:21} Charissimi, si cor nostrum non reprehenderit nos, fiduciam habemus ad Deum:
{3:21} Most beloved, if our heart does not reproach us, we can have confidence toward God;
{3:22} et quidquid petierimus, accipiemus ab eo: quoniam mandata eius custodimus, et ea, quæ sunt placita coram eo, facimus.
{3:22} and whatever we shall request of him, we shall receive from him. For we keep his commandments, and we do the things that are pleasing in his sight.
{3:23} Et hoc est mandatum eius: Ut credamus in nomine Filii eius Iesu Christi: et diligamus alterutrum, sicut dedit mandatum nobis.
{3:23} And this is his commandment: that we should believe in the name of his Son, Jesus Christ, and love one another, just as he has commanded us.
{3:24} Et qui servat mandata eius, in illo manet, et ipse in eo: et in hoc scimus quoniam manet in nobis de Spiritu, quem dedit nobis.
{3:24} And those who keep his commandments abide in him, and he in them. And we know that he abides in us by this: by the Spirit, whom he has given to us.
~ The plural pronoun is used here and elsewhere in order to distinguish between Christ and his followers.
[I Ioannes 4]
[1 John 4]
{4:1} Charissimi, nolite omni spiritui credere, sed probate spiritus si ex Deo sint: quoniam multi pseudoprophetæ exierunt in mundum.
{4:1} Most beloved, do not be willing to believe every spirit, but test the spirits to see if they are of God. For many false prophets have gone out into the world.
{4:2} in hoc cognoscitur Spiritus Dei: omnis spiritus qui confitetur Iesum Christum in carne venisse, ex Deo est:
{4:2} The Spirit of God may be known in this way. Every spirit who confesses that Jesus Christ has arrived in the flesh is of God;
~ The mere fact that a claimed prophet, or a claimed message to a claimed prophet, says that Jesus is the Son of God does not mean that the prophet is true. They may say with words that Jesus is God Incarnate, but then they go on to contradict or undermine His teachings, and so, in effect, they are denying his Incarnation. For if he truly has arrived Incarnate, then why do they undermine his teachings?
{4:3} et omnis spiritus, qui solvit Iesum, ex Deo non est, et hic est Antichristus, de quo audistis quoniam venit, et nunc iam in mundo est.
{4:3} and every spirit who contradicts Jesus is not of God. And this one is the Antichrist, the one that you have heard is coming, and even now he is in the world.
~ Any kind of contradiction of the teachings of Jesus is, in effect, a denial of the Incarnation of God, even if those false teachers say with words that Jesus arrived as God Incarnate. The Antichrist, when he arrives in the distant future, will deny that Christ was God Incarnate. But many false ideas, in some way and to some degree, foreshadow the Antichrist, by contradicting or undermining various teachings of Christ. This attitude eventually leads to the arrival of the Antichrist, who denies all that is of Christ.
{4:4} Vos ex Deo estis filioli, et vicistis eum, quoniam maior est qui in vobis est, quam qui in mundo.
{4:4} Little sons, you are of God, and so you have overcome him. For he who is in you is greater than he who is in the world.
{4:5} Ipsi de mundo sunt: ideo de mundo loquuntur, et mundus eos audit.
{4:5} They are of the world. Therefore, they speak about the world, and the world listens to them.
{4:6} Nos ex Deo sumus. Qui novit Deum, audit nos: qui non est ex Deo, non audit nos: in hoc cognoscimus Spiritum veritatis, et spiritum erroris.
{4:6} We are of God. Whoever knows God, listens to us. Whoever is not of God, does not listen to us. In this way, we know the Spirit of truth from the spirit of error.
{4:7} Charissimi, diligamus nos invicem: quia charitas ex Deo est. Et omnis, qui diligit, ex Deo natus est, et cognoscit Deum.
{4:7} Most beloved, let us love one another. For love is of God. And everyone who loves is born of God and knows God.
{4:8} Qui non diligit, non novit Deum: quoniam Deus charitas est.
{4:8} Whoever does not love, does not know God. For God is love.
{4:9} In hoc apparuit charitas Dei in nobis, quoniam Filium suum unigenitum misit Deus in mundum, ut vivamus per eum.
{4:9} The love of God was made apparent to us in this way: that God sent his only-begotten Son into the world, so that we might live through him.
{4:10} In hoc est charitas: non quasi nos dilexerimus Deum, sed quoniam ipse prior dilexit nos, et misit Filium suum propitiationem pro peccatis nostris.
{4:10} In this is love: not as if we had loved God, but that he first loved us, and so he sent his Son as a propitiation for our sins.
{4:11} Charissimi, si sic Deus dilexit nos: et nos debemus alterutrum diligere.
{4:11} Most beloved, if God has so loved us, we also ought to love one another.
{4:12} Deum nemo vidit umquam. Si diligamus invicem, Deus in nobis manet, et charitas eius in nobis perfecta est.
{4:12} No one has ever seen God. But if we love one another, God abides in us, and his love is perfected in us.
{4:13} In hoc cognoscimus quoniam in eo manemus, et ipse in nobis: quoniam de Spiritu suo dedit nobis.
{4:13} In this way, we know that we abide in him, and he in us: because he has given to us from his Spirit.
{4:14} Et vos vidimus, et testificamur quoniam Pater misit Filium suum Salvatorem mundi.
{4:14} And we have seen, and we testify, that the Father has sent his Son to be the Savior of the world.
{4:15} Quisquis confessus fuerit quoniam Iesus est Filius Dei, Deus in eo manet, et ipse in Deo.
{4:15} Whoever has confessed that Jesus is the Son of God, God abides in him, and he in God.
{4:16} Et nos cognovimus, et credidimus charitati, quam habet Deus in nobis. Deus charitas est: et qui manet in charitate, in Deo manet, et Deus in eo.
{4:16} And we have known and believed the love that God has for us. God is love. And he who abides in love, abides in God, and God in him.
{4:17} In hoc perfecta est charitas Dei nobiscum, ut fiduciam habeamus in die iudicii: quia sicut ille est, et nos sumus in hoc mundo.
{4:17} In this way, the love of God is perfected with us, so that we may have confidence on the day of judgment. For as he is, so also are we, in this world.
{4:18} Timor non est in charitate: sed perfecta charitas foras mittit timorem, quoniam timor pœnam habet. Qui autem timet, non est perfectus in charitate.
{4:18} Fear is not in love. Instead, perfect love casts out fear, for fear pertains to punishment. And whoever fears is not perfected in love.
{4:19} Nos ergo diligamus Deum, quoniam Deus prior dilexit nos.
{4:19} Therefore, let us love God, for God first loved us.
{4:20} Si quis dixerit quoniam diligo Deum, et fratrem suum oderit, mendax est. Qui enim non diligit fratrem suum quem vidit, Deum, quem non vidit, quomodo potest diligere?
{4:20} If anyone says that he loves God, but hates his brother, then he is a liar. For he who does not love his brother, whom he does see, in what way can he love God, whom he does not see?
{4:21} Et hoc mandatum habemus a Deo: ut qui diligit Deum, diligat et fratrem suum.
{4:21} And this is the commandment that we have from God, that he who loves God must also love his brother.
[I Ioannes 5]
[1 John 5]
{5:1} Omnis, qui credit, quoniam Iesus est Christus, ex Deo natus est. Et omnis, qui diligit eum qui genuit, diligit et eum qui natus est ex eo.
{5:1} Everyone who believes that Jesus is the Christ, is born of God. And everyone who loves God, who provides that birth, also loves him who has been born of God.
{5:2} In hoc cognoscimus quoniam diligamus natos Dei, cum Deum diligamus, et mandata eius faciamus.
{5:2} In this way, we know that we love those born of God: when we love God and do his commandments.
{5:3} Hæc est enim charitas Dei, ut mandata eius custodiamus: et mandata eius gravia non sunt.
{5:3} For this is the love of God: that we keep his commandments. And his commandments are not heavy.
{5:4} Quoniam omne, quod natum est ex Deo, vincit mundum: et hæc est victoria, quæ vincit mundum, fides nostra.
{5:4} For all that is born of God overcomes the world. And this is the victory that overcomes the world: our faith.
{5:5} Quis est, qui vincit mundum, nisi qui credit quoniam Iesus est filius Dei?
{5:5} Who is it that overcomes the world? Only he who believes that Jesus is the Son of God!
{5:6} Hic est, qui venit per aquam et sanguinem, Iesus Christus: non in aqua solum, sed in aqua et sanguine. Et Spiritus est, qui testificatur, quoniam Christus est veritas.
{5:6} This is the One who came by water and blood: Jesus Christ. Not by water only, but by water and blood. And the Spirit is the One who testifies that the Christ is the Truth.
{5:7} Quoniam Tres sunt, qui testimonium dant in cælo: Pater, Verbum, et Spiritus Sanctus: et hi Tres Unum sunt.
{5:7} For there are Three who give testimony in heaven: the Father, the Word, and the Holy Spirit. And these Three are One.
~ This passage and its message is certainly consistent with the rest of the letter of John. Now there are various opinions about whether or not the author of the letters of John is the same as the author of the Gospel of John. My opinion is that the style of writing and the vocabulary show a different and later author. The lateness of the authorship of this letter explains how the passage about the Father, Word, and Spirit can have a more developed Trinitarian theology than the Gospel. However, those who claim that the passage is not genuine are ignoring its inherent consistency with the rest of the letter from the same author.
{5:8} Et tres sunt, qui testimonium dant in terra: Spiritus, et aqua, et sanguis: et hi tres unum sunt.
{5:8} And there are three who give testimony on earth: the Spirit, and the water, and the blood. And these three are one.
{5:9} Si testimonium hominum accipimus, testimonium Dei maius est: quoniam hoc est testimonium Dei, quod maius est, quoniam testificatus est de Filio suo.
{5:9} If we accept the testimony of men, then the testimony of God is greater. For this is the testimony of God, which is greater: that he has testified about his Son.
{5:10} Qui credit in Filium Dei, habet testimonium Dei in se. Qui non credit Filio, mendacem facit eum: quia non credit in testimonium quod testificatus est Deus de Filio suo.
{5:10} Whoever believes in the Son of God, holds the testimony of God within himself. Whoever does not believe in the Son, makes him a liar, because he does not believe in the testimony which God has testified about his Son.
{5:11} Et hoc est testimonium, quoniam vitam æternam dedit nobis Deus. Et hæc vita in Filio eius est.
{5:11} And this is the testimony which God has given to us: Eternal Life. And this Life is in his Son.
{5:12} Qui habet Filium, habet vitam: qui non habet Filium, vitam non habet.
{5:12} Whoever has the Son, has Life. Whoever does not have the Son, does not have Life.
{5:13} Hæc scribo vobis: ut sciatis quoniam vitam habetis æternam, qui creditis in nomine Filii Dei.
{5:13} I am writing this to you, so that you may know that you have Eternal Life: you who believe in the name of the Son of God.
{5:14} Et hæc est fiducia, quam habemus ad eum: quia quodcumque petierimus, secundum voluntatem eius, audit nos.
{5:14} And this is the confidence which we have toward God: that no matter what we shall request, in accord with his will, he hears us.
~ The 1590 Vulgate has ‘ad Deum’ instead of ‘ad eum’.
{5:15} Et scimus quia audit nos quidquid petierimus: scimus quoniam habemus petitiones quas postulamus ab eo.
{5:15} And we know that he hears us, no matter what we request; so we know that we can obtain the things that we request of him.
{5:16} Qui scit fratrem suum peccare peccatum non ad mortem, petat, et dabitur ei vita peccanti non ad mortem. Est peccatum ad mortem: non pro illo dico ut roget quis.
{5:16} Anyone who realizes that his brother has sinned, with a sin that is not unto death, let him pray, and life shall be given to him who has sinned not unto death. There is a sin which is unto death. I am not saying that anyone should ask on behalf of that sin.
{5:17} Omnis iniquitas, peccatum est: et est peccatum ad mortem.
{5:17} All that is iniquity is sin. But there is a sin unto death.
{5:18} Scimus quia omnis, qui natus est ex Deo, non peccat: sed generatio Dei conservat eum, et malignus non tangit eum.
{5:18} We know that everyone who is born of God does not sin. Instead, rebirth in God preserves him, and the evil one cannot touch him.
{5:19} Scimus quoniam ex Deo sumus: et mundus totus in maligno positus est.
{5:19} We know that we are of God, and that the entire world is established in wickedness.
{5:20} Et scimus quoniam Filius Dei venit, et dedit nobis sensum ut cognoscamus verum Deum, et simus in vero Filio eius. Hic est verus Deus, et vita æterna.
{5:20} And we know that the Son of God has arrived, and that he has given us understanding, so that we may know the true God, and so that we may remain in his true Son. This is the true God, and this is Eternal Life.
{5:21} Filioli, custodite vos a simulacris. Amen.
{5:21} Little sons, keep yourselves from false worship. Amen.
The Sacred Bible: The First Letter of John