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 3:24

3:24 And the person who keeps his commandments resides ³  in God, ⁴  and God ⁵  in him. Now by this ⁶  we know that God ⁷  resides in us: by the Spirit he has given us.

1 John 4:10

4:10 In this ⁸  is love: not that ⁹  we have loved God, but that he loved us and sent his Son to be the atoning sacrifice ¹⁰  for our sins.

[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.

[3:24]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[4:10]  ⁵ tn Once again there is the (by now familiar) problem of determining whether the referent of this phrase (1) precedes or (2) follows. Here there are two ὅτι (Joti) clauses which follow, both of which are epexegetical to the phrase ἐν τούτῳ (en toutw) and explain what the love of God consists of: first, stated negatively, “not that we have loved God,” and then positively, “but that he loved us and sent his Son to be the atoning sacrifice for our sins.”

[4:10]  ⁶ tn The two ὅτι (Joti) clauses are epexegetical to the phrase ἐν τούτῳ (en toutw) which begins the verse.

[4:10]  ⁷ sn As explained at 2:2, inherent in the meaning of the word translated atoning sacrifice (ἱλασμός, Jilasmos) is the idea of turning away the divine wrath, so that “propitiation” is the closest English equivalent. God’s love for us is expressed in his sending his Son to be the propitiation (the propitiatory sacrifice) for our sins on the cross. This is an indirect way for the author to allude to one of the main points of his controversy with the opponents: the significance for believers’ salvation of Jesus’ earthly life and ministry, including especially his sacrificial death on the cross. The contemporary English “atoning sacrifice” communicates this idea more effectively.