the Week of Christ the King / Proper 29 / Ordinary 34
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New Living Translation
1 John 2:20
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- DailyParallel Translations
You have the gift that the Holy One gave you. So you all know the truth.
But you have been anointed by the Holy One, and you all know.
And ye have an oyntment of ye holy gost and ye knowe all thynges.
You have an anointing from the Holy One, and you know the truth.
But you have an anointing from the Holy One, and you all know.
You have the gift that the Holy One gave you, so you all know the truth.
And you have an anointing from the Holy One, and you all know.
But ye have an unction from the Holy One, and ye know all things.
You have an anointing from the Holy One, and you know the truth.
But ye have an anointing from the Holy one, and know all things.
As for you, you have an anointing from the holy One and have perfect knowledge.
But ye han anointyng of the Hooli Goost, and knowen alle thingis.
And ye have an anointing from the Holy One, and ye know all things.
You, however, have an anointing from the Holy One, and all of you know the truth.
Christ, the Holy One, has blessed you, and now all of you understand.
But you have an anointing from the Holy One [you have been set apart, specially gifted and prepared by the Holy Spirit], and all of you know [the truth because He teaches us, illuminates our minds, and guards us from error].
And ye have an anointing from the Holy One, and ye know all things.
And you have the Spirit from the Holy One and you all have knowledge.
But you have received the Messiah's anointing from HaKadosh, and you know all this.
And *ye* have [the] unction from the holy [one], and ye know all things.
You have an anointing from the Holy One and know all things.and all of you know">[fn]Mark 1:24; John 10:4-5; 14:26; 16:13; Acts 3:14; 2 Corinthians 1:21; Hebrews 1:9; 1 John 1:27; 2:27;">[xr]
And you have an anointing from the Holy, and you discern every man.
20 But ye have an unction from the Holy [fn] ; and ye discriminate every person.
But ye haue an vnction from the holy One, and ye know all things.
The Holy Spirit has been given to you and you all know the truth.
But you have been anointed by the Holy One, and all of you have knowledge.
But you have been anointed by the Holy One, and you all have knowledge.
But ye haue an ointment from that Holy one, and know all things.
But you have been anointed by the Holy One, and you are enabled to distinguish between men.
And, ye, have, an anointing, from the Holy One, - Ye all, know:
But you have the unction from the Holy One and know all things.
Neuerthelesse, ye haue an oyntment of hym that is holy, and ye knowe all thynges.
But you have had the Holy Spirit poured out on you by Christ, and so all of you know the truth.
But you have an anointing from the Holy One, and all of you know the truth.
But ye have an unction from the Holy One, and ye know all things.
And you have an anointing from the Holy One, and you all know.
And you have an anointing from the Holy One, and you know all things.
And ye have an anointing from the Holy One, and have known all things;
But ye haue the anoyntinge of him yt is holy, & ye knowe all thiges.
As for you who have receiv'd the unction of the holy spirit, you know the whole affair.
But you belong. The Holy One anointed you, and you all know it. I haven't been writing this to tell you something you don't know, but to confirm the truth you do know, and to remind you that the truth doesn't breed lies.
Nevertheless you have an anointing from the Holy One, and you all know.
But you have an anointing from the Holy One, and you know all things. [fn]
But all of y'all are here because Jesus gave y'all the Holy Spirit and you all know the truth.
But you have an anointing from the Holy One, and you all know.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
ye have: 1 John 2:27, 1 John 4:13, Psalms 23:5, Psalms 45:7, Psalms 92:10, Isaiah 61:1, Luke 4:18, Acts 10:38, 2 Corinthians 1:21, 2 Corinthians 1:22, Hebrews 1:9
the Holy: Psalms 16:10, Psalms 71:22, Isaiah 43:3, Mark 1:24, Luke 4:34, Acts 3:14, Revelation 3:7, Revelation 4:8
and ye: Proverbs 28:5, John 10:4, John 10:5, John 14:26, John 16:13, 1 Corinthians 2:15, Hebrews 8:11
Reciprocal: Exodus 28:41 - anoint them Exodus 30:26 - General Exodus 37:29 - he made Exodus 40:9 - the anointing oil Exodus 40:13 - anoint him Leviticus 2:1 - pour oil Leviticus 7:35 - portion Leviticus 14:15 - General Numbers 18:8 - by reason Judges 9:9 - wherewith Psalms 104:15 - oil to make his Psalms 119:33 - I shall keep Proverbs 9:9 - General Isaiah 10:27 - because Isaiah 30:21 - thine ears Isaiah 32:3 - General Isaiah 35:8 - the wayfaring Isaiah 54:13 - all Jeremiah 31:34 - for they Ezekiel 16:9 - anointed Matthew 13:21 - root Matthew 25:4 - oil Acts 2:27 - thine Romans 5:18 - all men 1 Corinthians 2:10 - by 1 Corinthians 2:12 - that 1 Corinthians 2:14 - neither Galatians 5:18 - if 1 Thessalonians 4:9 - ye need Revelation 3:18 - anoint
Cross-References
Then the Lord God said, "It is not good for the man to be alone. I will make a helper who is just right for him."
Gill's Notes on the Bible
But ye have an unction from the Holy One,.... Meaning the Spirit, and his graces, with which Christ, the head, is anointed without measure, and his members in measure; from whence he is called Christ, and they Christians. These were really the Lord's anointed ones; they were true believers; were the wise virgins who had oil in their vessels with their lamps, which would never go out. The grace of the Spirit is called a chrism, or an ointment, or an anointing, in allusion to the anointing oil under the law;
:-; of which anointing oil the Jews say h, that it continues all of it, לעתיד לבוא, "to time to come", (i.e. to the times of the Messiah,) as it is said, Exodus 30:31. Now this these saints had, "from the Holy One"; or that Holy One; meaning, not the Holy Spirit of God, though it is true that this anointing, or these graces, were from him; he is the author of them, and may truly be said to anoint with them; nor the Father, who is holy in his nature, and in his works, and is the God of all grace, and is said to anoint the saints too, 2 Corinthians 1:21, but rather the Lord Jesus Christ, who is holy, both as God and man, and from whose fulness all grace is had. This oil, or ointment, was first poured on him without measure, and from him it descends to all the members of his mystical body, as the ointment poured on Aaron's head descended to his beard, and to the skirts of his garments; see 1 John 2:27;
and ye know all things; for this anointing is a teaching one; it makes persons of quick understanding; it enlightens their understandings, refreshes their memories, and strengthens all the powers and faculties of the soul; it leads into the knowledge of all spiritual things, into all the mysteries of grace, and truths of the Gospel, into all things necessary for salvation; for these words are not to be taken in the largest sense, in which they are only applicable to the omniscient God, but to be restrained to the subject matter treated of, and to those things chiefly in which the antichrists and deceivers cited; and regard not a perfect knowledge, for those that know most of these things, under the influence of this unction, know but in part. The Syriac version reads, "all men", and so refers to that discerning of spirits, of the Spirit of truth, from the spirit of error; a gift which was bestowed on many in the primitive times, by which they could distinguish hypocrites from true believers, and antichrists and deceivers from the faithful ministers of the word. One of Stephens's copies reads, "and ye all know".
h T. Hieros. Horayot, fol. 47. 3.
Barnes' Notes on the Bible
But ye have an unction from the Holy One - The apostle in this verse evidently intends to say that he had no apprehension in regard to those to whom he wrote that they would thus apostatize, and bring dishonor on their religion. They had been so anointed by the Holy Spirit that they understood the true nature of religion, and it might be confidently expected that they would persevere. The word “unction” or “anointing” (χρίσμα chrisma) means, properly, “something rubbed in or ointed;” oil for anointing, “ointment;” then it means an anointing. The allusion is to the anointing of kings and priests, or their inauguration or coronation, (1 Samuel 10:1; 1 Samuel 16:13; Exodus 28:41; Exodus 40:15; compare the notes at Matthew 1:1); and the idea seems to have been that the oil thus used was emblematic of the gifts and graces of the Holy Spirit as qualifying them for the discharge of the duties of their office. Christians, in the New Testament, are described as “kings and priests,” Revelation 1:6; Revelation 5:10, and as a “royal priesthood” 1 Peter 2:5, 1 Peter 2:9; and hence they are represented as “anointed,” or as endowed with those graces of the Spirit, of which anointing was the emblem. The phrase “the Holy One” refers here, doubtless, to the Holy Spirit, that Spirit whose influences are imparted to the people of God, to enlighten, to sanctify, and to comfort them in their trials. The particular reference here is to the influences of that Spirit as giving them clear and just views of the nature of religion, and thus securing them from error and apostasy.
And ye know all things - That is, all things which it is essential that you should know on the subject of religion. See the John 16:13 note; 1 Corinthians 2:15 note. The meaning cannot be that they knew all things pertaining to history, to science, to literature, and to the arts; but that, under the influences of the Holy Spirit, they had been made so thoroughly acquainted with the truths and duties of the Christian religion, that they might be regarded as safe from the danger or fatal error. The same may be said of all true Christians now, that they are so taught by the Spirit of God, that they have a practical acquaintance with what religion is, and with what it requires, and are secure from falling into fatal error. In regard to the general meaning of this verse, then, it may he observed:
I. That it does not mean any one of the following things:
(1) That Christians are literally instructed by the Holy Spirit in all things, or that they literally understand all subjects. The teaching, whatever it may be, refers only to religion.
(2) It is not meant that any new faculties of mind are conferred on them, or any increased intellectual endowments, by their religion. It is not a fact that Christians, as such, are superior in mental endowments to others; nor that by their religion they have any mental traits which they had not before their conversion. Paul, Peter, and John had essentially the same mental characteristics after their conversion which they had before; and the same is true of all Christians.
(3) It is not meant that any new truth is revealed to the mind by the Holy Spirit. All the truth that is brought before the mind of the Christian is to be found in the Word of God, and “revelation,” as such, was completed when the Bible was finished.
(4) It is not meant that anything is perceived by Christians which they had not the natural faculty for perceiving before their conversion, or which other people have not also the natural faculty for perceiving. The difficulty with people is not a defect of natural faculties, it is in the blindness of the heart.
II. The statement here made by John “does” imply, it is supposed, the following things:
(1) That the minds of Christians are so enlightened that they have a new perception of the truth. They see it in a light in which they did not before. They see it as truth. They see its beauty, its force, its adapted less to their condition and wants. They understand the subject of religion better than they once did, and better than others do. What was once dark appears now plain; what once had no beauty to their minds now appears beautiful; what was once repellant is now attractive.
(2) They see this to be true; that is, they see it in such a light that they cannot doubt that it is true. They have such views of the doctrines of religion, that they have no doubt that they are true, and are willing on the belief of their truth to lay down their lives, and stake their eternal interests.
(3) Their knowledge of truth is enlarged. They become acquainted with more truths than they would have known if they had not been under the teaching of the Holy Spirit. Their range of thought is greater; their vision more extended, as well as more clear.
III. The evidence that this is so is found in the following things:
(1) The express statements of Scripture. See 1 Corinthians 2:14-15, and the notes at that passage. Compare John 16:13-14.
(2) It is a matter of fact that it is so.
(a) People by nature do not perceive any beauty in the truths of religion. They are distasteful to them, or they are repulsive and offensive. “The doctrine of the cross is to the Jew a stumbling-block, and to the Greek foolishness.” They may see indeed the force of an argument, but they do not see the beauty of the way of salvation.
(b) When they are converted they do. These things appear to them to be changed, and they see them in a new light, and perceive a beauty in them which they never did before.
(c) There is often a surprising development of religious knowledge when persons are converted. They seem to understand the way of salvation, and the whole subject of religion, in a manner and to an extent which cannot be accounted for, except on the supposition of a teaching from above.
(d) This is manifest also in the knowledge which persons otherwise ignorant exhibit on the subject of religion. With few advantages for education, and with no remarkable talents, they show an acquaintance with the truth, a knowledge of religion, an ability to defend the doctrines of Christianity, and to instruct others in the way of salvation, which could have been derived only from some source superior to themselves. Compare John 7:15; Acts 4:13.
(e) The same thing is shown by their “adherence to truth” in the midst of persecution, and simply because they perceive that for which they die to be the truth. And is there anything incredible in this? May not the mind see what truth is? How do we judge of an axiom in mathematics, or of a proposition that is demonstrated, but by the fact that the mind “perceives” it to be true, and cannot doubt it? And may it not be so in regard to religious truth - especially when that truth is seen to accord with what we know of ourselves, our lost condition as sinners, and our need of a Saviour, and when we see that the truths revealed in the Scriptures are exactly adapted to our wants?
(See also the supplementary note under 1 Corinthians 2:14.)
Clarke's Notes on the Bible
Verse 20. But ye have an unction — The word χρισμα signifies not an unction, but an ointment, the very thing itself by which anointing is effected; and so it was properly rendered in our former translations. Probably this is an allusion to the holy anointing oil of the law, and to Psalms 14:7: God hath anointed thee with the oil of gladness-he hath given thee the plenitude of the Spirit, which none of thy fellows-none of the prophets, ever received in such abundance. By this it is evident that not only the gifts of the Spirit, but the Holy Spirit himself, is intended. This Spirit dwelt at that time in a peculiar manner in the Church, to teach apostles, teachers, and all the primitive believers, every thing requisite for their salvation; and to make them the instruments of handing down to posterity that glorious system of truth which is contained in the New Testament. As oil was used among the Asiatics for the inauguration of persons into important offices, and this oil was acknowledged to be an emblem of the gifts and graces of the Holy Spirit, without which the duties of those offices could not be discharged; so it is put here for the Spirit himself, who presided in the Church, and from which all gifts and graces flowed. The χρισμα, chrism or ointment here mentioned is also an allusion to the holy anointing ointment prescribed by God himself, Exodus 30:23-25, which was composed of fine myrrh, sweet cinnamon, sweet calamus, cassia lignea, and olive oil. This was an emblem of the gifts and graces of the Divine Spirit. See the notes on the above place. And for the reason of this anointing Exodus 29:7.
Ye know all things. — Every truth Of God necessary to your salvation and the salvation of man in general, and have no need of that knowledge of which the Gnostics boast.
But although the above is the sense in which this verse is generally understood, yet there is reason to doubt its accuracy. The adjective παντα, which we translate all things, is most probably in the accusative case singular, having ανθρωπον, man, or some such substantive, understood. The verse therefore should be translated: Ye have an ointment from the Holy One, and ye know or discern EVERY MAN. This interpretation appears to be confirmed by τωνπλανωντων in 1 John 2:26, those who are deceiving or misleading you; and in the same sense should παντων, 1 John 2:27, be understood: But as the same anointing teacheth you παντων, not of all things, but of ALL MEN. It is plain, from the whole tenor of the epistle, that St. John is guarding the Christians against seducers and deceivers, who were even then disturbing and striving to corrupt the Church. In consequence of this he desires them to try the spirits whether they were of God, 1 John 4:1. But how were they to try them? Principally by that anointing-that spiritual light and discernment which they had received from God; and also by comparing the doctrine of these men with what they had heard from the beginning. The anointing here mentioned seems to mean the spirit of illumination, or great knowledge and discernment in spiritual things. By this they could readily distinguish the false apostles from the true.
