1 John 1:7

1:7 But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses ¹  us from all sin. ² 

1 John 2:13

2:13 I am writing to you, fathers, that ³  you have known him who has been from the beginning. I am writing to you, young people, that ⁴  you have conquered the evil one. ⁵ 

1 John 3:23-24

3:23 Now ⁶  this is his commandment: ⁷  that we believe in the name of his Son Jesus Christ and love one another, just as he gave ⁸  us the commandment. 3:24 And the person who keeps his commandments resides ⁹  in God, ¹⁰  and God ¹¹  in him. Now by this ¹²  we know that God ¹³  resides in us: by the Spirit he has given us.

[1:7]  ¹ tn Or “purifies.”

[1:7]  ² tn BDAG 50 s.v. ἁμαρτία 1 defines this term as “a departure fr. either human or divine standards of uprightness” (see 1 John 5:17 where ἁμαρτία [Jamartia] and ἀδικία [adikia] are related). This word occurs 17 times in 1 John, of which 11 are singular and 6 are plural.

[2:13]  ³ tn See the note on “that” in v. 12.

[2:13]  ⁴ tn See the note on “that” in v. 12.

[2:13]  ⁵ sn The phrase the evil one is used in John 17:15 as a reference to Satan. Satan is also the referent here and in the four other occurrences in 1 John (2:14; 3:12; 5:18, 19).

[3:23]  ⁵ tn The καί (kai) is epexegetical/explanatory (or perhaps resumptive) of the commandment(s) mentioned in the preceding verse.

[3:23]  ⁶ tn This verse begins with the phrase καὶ αὕτη ἐστίν (kai {auth estin; cf. the similar phrase in 3:11 and 1:5), which is explained by the following ἵνα (Jina) clause, “that we believe in the name of his Son Jesus Christ.” The ἵνα thus introduces a clause which is (1) epexegetical (explanatory) or (2) appositional. By analogy the similar phrase in 3:11 is also followed by an epexegetical ἵνα clause and the phrase in 1:5 by an epexegetical ὅτι (Joti) clause.

[3:23]  ⁷ sn The author of 1 John repeatedly attributes the commandments given to believers as given by God the Father, even though in John 13:34-35 it was Jesus who gave the commandment to love one another. 2 John 4-5 also attributes the commandment to love one another directly to the Father. Thus it is clear that God the Father is the subject of the verb gave here in 3:23.

[3:24]  ⁷ tn The verb μένω (menw) has been translated “resides” here because this verse refers to the mutual and reciprocal relationship between God and the believer.

[3:24]  ⁸ tn Grk “in him.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[3:24]  ⁹ tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[3:24]  ¹⁰ tn Once again there is the (by now familiar) question of whether the phrase ἐν τούτῳ (en toutw) refers to what precedes or to what follows. In this case, the following phrase ἐκ τοῦ πνεύματος (ek tou pneumato") explains the ἐν τούτῳ phrase, and so it refers to what follows.

[3:24]  ¹¹ tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).