1 John 3:8

The one who practices sin is of the devil, ¹  because the devil has been sinning ²  from the beginning. For this purpose ³  the Son of God was revealed: to destroy ⁴  the works of the devil.

He who does what is sinful is of the devil, because the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the devil’s work.

the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil.

But when people keep on sinning, it shows they belong to the Devil, who has been sinning since the beginning. But the Son of God came to destroy these works of the Devil.

Those who make a practice of sin are straight from the Devil, the pioneer in the practice of sin. The Son of God entered the scene to abolish the Devil's ways.

The sinner is a child of the Evil One; for the Evil One has been a sinner from the first. And the Son of God was seen on earth so that he might put an end to the works of the Evil One.

Everyone who commits sin is a child of the devil; for the devil has been sinning from the beginning. The Son of God was revealed for this purpose, to destroy the works of the devil.

He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil.

The one who practices sin is of the devil, ¹  because the devil has been sinning ²  from the beginning. For this purpose ³  the Son of God was revealed: to destroy ⁴  the works of the devil.

¹ sn The person who practices sin is of the devil. 1 John 3:10 and John 8:44 might be cited as parallels, because these speak of opponents as the devil’s “children.” However, it is significant that the author of 1 John never speaks of the opponents as “fathered by the devil” in the same sense as Christians are “fathered by God” (3:9). A concept of evildoers as “fathered” by the devil in the same sense as Christians are fathered by God would imply a much more fully developed Gnosticism with its dualistic approach to humanity. The author of 1 John carefully avoids saying that the opponents are “fathered by the devil,” because in Johannine theology not to be fathered by God is to be fathered only by the flesh (John 1:13). This is a significant piece of evidence that 1 John predates the more fully developed Gnosticism of the 2nd century. What the author does say is that the opponents (“the one who practices sin”) are from the devil, in the sense that they belong to him and have given him their allegiance.

² tn The present tense verb has been translated as an extending-from-past present (a present of past action still in progress). See ExSyn 520.

³ tn Here εἰς τοῦτο (eis touto) states the purpose for the revelation of God’s Son. However, the phrase offers the same difficulty as all the ἐν τούτῳ (en toutw) phrases in 1 John: Does it refer to what precedes or to what follows? By analogy with the ἐν τούτῳ construction it is probable that the phrase εἰς τοῦτο here refers to what follows: There is a ἵνα (Jina) clause following which appears to be related to the εἰς τοῦτο, and in fact is resumptive (that is, it restates the idea of “purpose” already expressed by the εἰς τοῦτο). Thus the meaning is: “For this purpose the Son of God was revealed: to destroy the works of the devil.”

⁴ tn In the Gospel of John λύσῃ (lush) is used both literally and figuratively. In John 1:27 it refers to a literal loosing of one’s sandal-thong, and in John 2:19 to a destruction of Jesus’ physical body which was understood by the hearers to refer to physical destruction of the Jerusalem temple. In John 5:18 it refers to the breaking of the Sabbath, in John 7:23 to the breaking of the law of Moses, and in John 10:35 to the breaking of the scriptures. The verb is again used literally in John 11:44 at the resurrection of Lazarus when Jesus commands that he be released from the graveclothes with which he was bound. Here in 1 John 3:8 the verb means, with reference to “the works of the devil,” to “destroy, bring to an end, abolish.” See BDAG 607 s.v. λύω 4 and F. Büchsel, TDNT 4:336.