The Johannine Letters

[John Reece]

1 John 2:16

Text (NA27):

ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου, οὐκ ἔστιν ἐκ τοῦ πατρὸς ἀλλ᾿ ἐκ τοῦ κόσμου ἐστίν.

Transliteration (Accordance):

hoti pan to en tō̧ kosmō̧, hē epithymia tēs sarkos kai hē epithymia tōn ophthalmōn kai hē alazoneia tou biou, ouk estin ek tou patros all’ ek tou kosmou estin.

Translation (ESV):

For all that is in the world — the desires of the flesh and the desires of the eyes and pride of life — is not from the Father but is from the world.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ἐπιθυμία : a great desire for something, desire, longing, craving, in apposition to πᾶν all.
σαρκός : subjective genitive of σάρξ flesh, ἐπιθυμία σαρκός sensual appetite.
ἡ ἐπιθυμία τῶν ὀφθαλμῶν : the lustful eye (JB).
ἀλαζονεία : ostentation, fostered by material things.
βίος : daily life ; subsistence, worldly goods.
οὐκ ἔστιν ἐκ : does not come from.

[John Reece]

1 John 2:17

Text (NA27):

καὶ ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία αὐτοῦ, ὁ δὲ ποιῶν τὸ θέλημα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα.

Transliteration (Accordance):

kai ho kosmos paragetai kai hē epithymia autou, ho de poiōn to thelēma tou theou menei eis ton aiōna.

Translation (ESV):

And the world is passing away along with its desires, but whoever does the will of God abides forever.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

παράγεται : passive of παράγω pass away.
αὐτοῦ : of / for it objective genitive.
ποιῶν : participle of ποιέω, present denoting habitually.
εἰς τὸν αἰῶνα : for ever.

[John Reece]

1 John 2:18

Text (NA27):

Παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν, ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν.

Transliteration (Accordance):

Paidia, eschatē hōra estin, kai kathōs ēkousate hoti antichristos erchetai, kai nyn antichristoi polloi gegonasin, hothen ginōskomen hoti eschatē hōra estin.

Translation (ESV):

Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

παιδίον : diminutive of παῖς child.
ἠκούσατε : aorist of ἀκούω hear.
ἀντίχριστος : either enemy of (against) Christ or one who sets himself up as (in the place of) Christ.
ἔρχεται : translate was coming (Greek uses tense of direct speech).
γεγόνασιν : have come, perfect of γίνομαι.
ὅθεν : hence, from which fact.

Comment from The Johannine Letters (Hermeneia: Augsburg-Fortress, 1996), by Georg Strecker:

18. The term ἀντίχριστος also stems from apocalyptic tradition. The author knows it from Johannine traditions and uses it several times here. It is also found in 2 John 7, 15 but not in the rest of the NT. The oldest patristic example, Polycarp Phil. 7.1, is dependent on 1 John 4:2–3, either on the basis of the letter itself or from oral tradition. That the antichrist will come is a piece of teaching already known to the community, as the phrase καθὼς ἠκούσατε (“as you have heard”) indicates. The mythological figure of the antichrist belongs to the oldest layer of the traditions of the Johannine circle. As 2 John 7 implies, it has been demythologized at this point by being applied to a historical situation. The false teachers who are appearing in great numbers in the community at the present time are interpreted as ἀντίχριστοι. (This is the only appearance of this word in the plural.) Such an interpretation is not only a historicization of a “mythical figure,” but in turn shapes people’s understanding of history. The community’s own story is being played out in the immediate context of apocalyptic events of the end time. The appearance of the antichrists is a criterion by which the community may recognize that the end time has begun, and they must prepare themselves for the end.

Comment from The Johannine Epistles (Hermeneia: translated from the German 1967 edition; English translation 1973), by Rudolph Bultmann:

18. Whereas the false teachers are designated as πλανώντες ὑμᾶς ("those deceiving you") in verse 26, in verse 18 they are designated as ἀντίχριστοι ("antichrists"). With this designation the author takes up a term of Jewish apocalyptic, while reinterpreting it in typically Johannine fashion. He refers to the traditional apocalyptic expectation (καθὼς ἠκούσατε, "as you have heard") that the antichrist will appear at the end of time. When the author then says καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν ("and now many antichrists have come"), he historicizes the mythical figure; the antichrists are the false teachers, and everyone who denies that Jesus is the Christ (verse 22), who does not "confess" him (4:3), who does not acknowledge that Jesus has come in the flesh (2 Jn 7), is an antichrist. The fact that these antichrists have arisen is the sign ὅτι ἐσχάτη ὥρα ἐστίν ("that it is the last hour"). For it is indeed presupposed that Jesus' coming is the last hour for the κόσμος ("world"). It is just that to which the deniers of Christ indirectly testify. To this extent this assertion has the same meaning as verse 8: "the darkness is passing away and the true light is already shining." But this is exactly what can and should be confirmed for the readers by the appearance of the false teachers.

[John Reece]

1 John 2:19

Text (NA27):

ἐξ ἡμῶν ἐξῆλθαν ἀλλ᾿ οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἐξ ἡμῶν ἦσαν, μεμενήκεισαν ἂν μεθ᾿ ἡμῶν· ἀλλ᾿ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν.

Transliteration (Accordance):

ex hēmōn exēlthan all’ ouk ēsan ex hēmōn; ei gar ex hēmōn ēsan, memenēkeisan an meth’ hēmōn; all’ hina phanerōthōsin hoti ouk eisin pantes ex hēmōn.

Translation (ESV):

They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ἐξῆλθαν : aorist of ἐξέρχομαι go out.
οὐκ ἦσαν ἐκ : they did not belong to.
εἰ ... ἦσαν : if ... they were, unreal (unfulfilled) condition with ἄν in the apodosis.
μεμενήκεισαν : they would have remained, pluperfect (without augment) of μένω remain, stay.
ἀλλά : but ; understand "they left" or "this happened".
φανερωθῶσιν : that they might be clearly shown, aorist passive subjunctive of φανερόω make evident/known ; or quasi-imperatival, but they had to be shown in their true colors.
οὐκ εἰσὶν πάντες ἐξ ἡμῶν : literallly, "all are not", i.e. none of them belong to us.

[John Reece]

1 John 2:20

Text (NA27):

καὶ ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου καὶ οἴδατε πάντες.

Transliteration (Accordance):

kai hymeis chrisma echete apo tou hagiou kai oidate pantes.

Translation (NRSV):

But you have been anointed by the Holy One, and all of you have knowledge.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

χρῖσμα : (< χρίω anoint) unction, anointing ; the grace of the Holy Spirit or the gift of the Holy Spirit himself indwelling the faithful and by virtue of faith leading them into all truth.
ἀπὸ τοῦ ἁγίου : from the Holy One, i.e. God (cf Isa 40:25) or rather, Christ (John 6:60)
καὶ οἴδατε πάντες : and you all know (it) [[variant καὶ οἴδατε πάντα (neuter plural accusative)]] and you know everything.

[John Reece]

1 John 2:21

Text (NA27):

οὐκ ἔγραψα ὑμῖν ὅτι οὐκ οἴδατε τὴν ἀλήθειαν ἀλλ᾿ ὅτι οἴδατε αὐτὴν καὶ ὅτι πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν.

Transliteration (Accordance):

ouk egrapsa hymin hoti ouk oidate tēn alētheian all’ hoti oidate autēn kai hoti pan pseudos ek tēs alētheias ouk estin.

Translation (NRSV):

I write to you, not because you do not know the truth, but because you know it, and you know that no lie comes from the truth.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ἔγραψα : aorist of γράφω: I have [not] written.
ψεῦδος : a lie, πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν no lie is of the truth.

[John Reece]

1 John 2:22

Text (NA27):

Τίς ἐστιν ὁ ψεύστης εἰ μὴ ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ Χριστός; οὗτός ἐστιν ὁ ἀντίχριστος, ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν.

Transliteration (Accordance):

Tis estin ho pseustēs ei mē ho arnoumenos hoti Iēsous ouk estin ho Christos? houtos estin ho antichristos, ho arnoumenos ton patera kai ton huion.

Translation (ESV):

Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ψεύστης : lier, with article = the arch-lier.
ἀρνούμενος : participle of ἀρνέομαι deny, οὐκ is redundant but not uncommon with verbs of denial and hindering.
ὁ Χριστός : the Anointed, Messiah.

From The Johannine Letters (Hermeneia: Augsburg-Fortress, 1996 ― via Accordance), by Georg Strecker:

22–23. Only at vv. 22–23 do we begin to get an account of the content of the false teaching. The ψεύστης, the false teacher, denies the confessional statement Ἰησοῦς ὁ Χριστός ἐστιν. This is a negative quotation of the community’s credo that is found in its positive form at the conclusion of the Fourth Gospel (John 20:31: “that Jesus is the Christ [or: Messiah], the Son of God”). Christ (or Messiah) is used as a title (as also in 1 John 5:1 and 2 John 9). Although this corresponds to the use of the name as a title of messianic honor, it is more common in the Johannine writings for Χριστός to be used as a proper name. The title ὁ Χριστός and the proper name Ἰησοῦς Χριστός often occur in association with the phrase “Son of God,” which clarifies them. Thus in what follows the denial of Jesus as “the Christ” is equated with the denial of “the Son.” From the author’s point of view the false prophets thus dispute not only the application of the title “Christ” to Jesus, but also the fact that Jesus is God’s Son (cf. 5:5–6). Thereby they question Jesus’ sending and thus the Father who sent him; for “there is, for the author, no such thing as faith in God apart from the historical revelation.” Verse 23a underscores this with a generalizing (πᾶς) negative thesis that is supported by a positive antithesis in verse 23b. To confess the Son is to “have” the Father, that is, to know and acknowledge the Father.

From The Johannine Epistles (Hermeneia: Augsburg-Fortress, translated from the German 1967 edition, English version published in 1973), by Rudolf Bultmann:

22. In verse 22 it is finally said what the heretical teaching is against which the congregation is warned. The question Τίς ἐστιν ὁ ψεύστης εἰ μή... ("Who is the lier but...?") is not intended to identify "the lier" (or does so only indirectly), but is rather designed to provide a basis for the historicization of the figure of the antichrist effected in verse 18: who is to be called a lier other than the one who does not recognize Jesus as the Christ? And precisely he is the antichrist. The sacrilege of such a "denial" is characterized by the phrase, ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν {"the one denying the Father and the Son"). The characterization is intelligible without further ado. As 1:2f already indicated, Father and Son belong together in a unity; and in 5:5 the content of the faith is embraced in the assertion, ὅτι Ἰησοῦς ἐστιν ὁ υἱὸς τοῦ θεοῦ ("that Jesus is the Son of God"). Whoever then has a perverted view of Jesus, by that very fact also thinks wrongly of God. That, of course, God is always to be perceived in his revelation of Jesus, just as, according to John 17:3, the knowledge of God and Jesus belong together. There is, for the author, no such thing as faith in God apart from the historical revelation. The denial that Jesus is the Christ is nothing more or less than a denial of God.

[John Reece]

1 John 2:23

Text (NA27):

πᾶς ὁ ἀρνούμενος τὸν υἱὸν οὐδὲ τὸν πατέρα ἔχει, ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει.

Transliteration (Accordance):

pas ho arnoumenos ton huion oude ton patera echei, ho homologōn ton huion kai ton patera echei.

Translation (ESV):

No one who denies the Son has the Father. Whoever confesses the Son has the Father also.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

πᾶς ὁ ἀρνούμενος...οὐδέ...ἔχει : no one who denies...has even...
ὁμολογῶν : participle of ὁμολογέω confess.

[John Reece]

1 John 2:24

Text (NA27):

ὑμεῖς ὃ ἠκούσατε ἀπ᾿ ἀρχῆς, ἐν ὑμῖν μενέτω. ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπ᾿ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῷ υἱῷ καὶ ἐν τῷ πατρὶ μενεῖτε.

Transliteration (Accordance):

hymeis ho ēkousate ap’ archēs, en hymin menetō. ean en hymin meinȩ̄ ho ap’ archēs ēkousate, kai hymeis en tō̧ huiō̧ kai en tō̧ patri meneite.

Translation (ESV):

Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you too will abide in the Son and in the Father.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ὑμεῖς : as for you, emphatic as nominative and by position.
ὃ ἠκούσατε ἀπ᾿ ἀρχῆς : what you heard from the beginning, subject of μενέτω imperative 3rd singular let it abide.
καί : then, introducing the apodosis.
μενεῖτε : future of μένω you will abide.

[John Reece]

1 John 2:25

Text (NA27):

καὶ αὕτη ἐστὶν ἡ ἐπαγγελία ἣν αὐτὸς ἐπηγγείλατο ἡμῖν, τὴν ζωὴν τὴν αἰώνιον.

Transliteration (Accordance):

kai hautē estin hē epaggelia hēn autos epēggeilato hēmin, tēn zōēn tēn aiōnion.

Translation (ESV):

And this is the promise that he made to us—eternal life.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ἐπαγγελία : promise.
ἐπηγγείλατο : aorist of ἐπαγγέλλομαι promise.
τὴν ζωὴν... : explains αὕτη.

[John Reece]

1 John 2:26

Text (NA27):

Ταῦτα ἔγραψα ὑμῖν περὶ τῶν πλανώντων ὑμᾶς.

Transliteration (Accordance):

Tauta egrapsa hymin peri tōn planōntōn hymas.

Translation (ESV):

I write these things to you about those who are trying to deceive you.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ἔγραψα : aorist of γράφω I write.
πλανώντων : participle of πλανάω lead astray, present conative τῶν πλανώντων those who would (= are trying to) mislead.

[John Reece]

1 John 2:27

Text (NA27):

καὶ ὑμεῖς τὸ χρῖσμα ὃ ἐλάβετε ἀπ᾿ αὐτοῦ, μένει ἐν ὑμῖν καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς, ἀλλ᾿ ὡς τὸ αὐτοῦ χρῖσμα διδάσκει ὑμᾶς περὶ πάντων καὶ ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μένετε ἐν αὐτῷ.

Transliteration (Accordance):

kai hymeis to chrisma ho elabete ap’ autou, menei en hymin kai ou chreian echete hina tis didaskȩ̄ hymas, all’ hōs to autou chrisma didaskei hymas peri pantōn kai alēthes estin kai ouk estin pseudos, kai kathōs edidaxen hymas, menete en autō̧.

Translation (ESV):

But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ὑμεῖς : in your case, highlighting the contrast of the readers' unique standing.
χρῖσμα : anointing.
ἐλάβετε : aorist of λαμβάνω receive.
χρεία : need.
ἵνα : for infinitive.
διδάσκῃ : subjunctive of διδάσκω teach.
ἀληθής : true in fact, verified.
ψεῦδος : a lie.
ἐδίδαξεν : aorist of διδάσκω teach.
μένετε : imperative or perhaps present indicative of μένω abide.
ἐν αὐτῷ : in him, sc. in Christ.

[John Reece]

1 John 2:28

Text (NA27):

Καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα ἐὰν φανερωθῇ σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ᾿ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.

Transliteration (Accordance):

Kai nyn, teknia, menete en autō̧, hina ean phanerōthȩ̄ schōmen parrēsian kai mē aischynthōmen ap’ autou en tȩ̄ parousia̧ autou.

Translation (ESV):

And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

τεκνία : little children.
φανερωθῇ : aorist passive subjunctive of φανερόω passive intransitive appear, ἐάν sometimes approximating ὅταν (when) in meaning.
σχῶμεν : aorist subjunctive of ἔχω (have), hortative subjunctive.
παρρησία : (complete freedom of speech) complete confidence (4 times in 1 John).
αἰσχυνθῶμεν : aorist passive subjunctive of αἰσχύνω put to shame, passive with ἀπό shrink for one in shame.
παρουσία : (< πάρειμι be present ; to have come) : arrival as the first stage in presence, coming, advent.

[John Reece]

1 John 2:29

Text (NA27):

ἐὰν εἰδῆτε ὅτι δίκαιός ἐστιν, γινώσκετε ὅτι καὶ πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται.

Transliteration (Accordance):

ἐὰν εἰδῆτε ὅτι δίκαιός ἐστιν, γινώσκετε ὅτι καὶ πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται.

Translation (ESV):

If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

εἰδῆτε : subjunctive of οἶδα (perfect present) know.
ποιῶν : participle of ποιέω practice, ὁ ποιῶν τὴν δικαιοσύνην who makes a practice of doing right.
γεγέννηται : perfect passive of γεννάω bear ; passive be born.

[John Reece]

1 John 3:1

Text (NA27):

ἴδετε ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ πατὴρ, ἵνα τέκνα θεοῦ κληθῶμεν, καὶ ἐσμέν. διὰ τοῦτο ὁ κόσμος οὐ γινώσκει ἡμᾶς, ὅτι οὐκ ἔγνω αὐτόν.

Transliteration (Accordance):

idete potapēn agapēn dedōken hēmin ho patēr, hina tekna theou klēthōmen, kai esmen. dia touto ho kosmos ou ginōskei hēmas, hoti ouk egnō auton.

Translation (ESV):

See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ποταπός : originally "from what country?" of what sort? exclamatory what! or how great!
δέδωκεν : perfect of δίδωμι
ἵνα : with subject consecutive for ὥστε with infinitive.
κληθῶμεν : aorist passive subjunctive of καλέω call.
διὰ τοῦτο : taken up by ὅτι : the reason why...is that.
ἔγνω : aorist of γινώσκω know.