1 John 2:10

2:10 The one who loves his fellow Christian ¹  resides in the light, and there is no cause for stumbling in him. ² 

1 John 2:25

2:25 Now this ³  is the promise that he ⁴  himself made to ⁵  us: eternal life. ⁶ 

1 John 4:5

4:5 They are from the world; therefore they speak from the world’s perspective and the world listens to them.

1 John 4:8

4:8 The person who does not love does not know God, because God is love. ⁷ 

1 John 4:14

4:14 And we have seen and testify that the Father has sent the Son to be the Savior ⁸  of the world.

1 John 5:19

5:19 We know that we are from God, ⁹  and the whole world lies in the power of the evil one.

[2:10]  ¹ tn See note on the term “fellow Christian” in 2:9.

[2:10]  ² tn The third person pronoun αὐτῷ (autw) could refer either (1) to the person who loves his brother or (2) to the light itself which has no cause for stumbling “in it.” The following verse (2:11) views darkness as operative within a person, and the analogy with Ps 119:165, which says that the person who loves God’s law does not stumble, expresses a similar concept in relation to an individual. This evidence suggests that the person is the referent here.

[2:25]  ³ tn It is difficult to know whether the phrase καὶ αὕτη ἐστιν (kai Jauth estin) refers (1) to the preceding or (2) to the following material, or (3) to both. The same phrase occurs at the beginning of 1:5, where it serves as a transitional link between the prologue (1:1-4) and the first major section of the letter (1:5-3:10). It is probably best to see the phrase here as transitional as well; thus καί (kai) has been translated “now” rather than “and.” The accusative phrase at the end of v. 25, τὴν ζωὴν τὴν αἰώνιον (thn zwhn thn aiwnion), stands in apposition to the relative pronoun ἥν (Jhn), whose antecedent is ἡ ἐπαγγελία (Jh epangelia; see BDF §295). Thus the “promise” consists of “eternal life.”

[2:25]  ⁴ tn The pronoun could refer to God or Jesus Christ, but a reference to Jesus Christ is more likely here.

[2:25]  ⁵ tn Grk “he himself promised.” The repetition of the cognate verb “promised” after the noun “promise” is redundant in English.

[2:25]  ⁶ sn The promise consists of eternal life, but it is also related to the concept of “remaining” in 2:24. The person who “remains in the Son and in the Father” thus has this promise of eternal life from Jesus himself. Consistent with this, 1 John 5:12 implies that the believer has this eternal life now, not just in the future, and this in turn agrees with John 5:24.

[4:8]  ⁵ tn The author proclaims in 4:8 ὁ θεὸς ἀγάπη ἐστίν (Jo qeo" agaph estin), but from a grammatical standpoint this is not a proposition in which subject and predicate nominative are interchangeable (“God is love” does not equal “love is God”). The predicate noun is anarthrous, as it is in two other Johannine formulas describing God, “God is light” in 1 John 1:5 and “God is Spirit” in John 4:24. The anarthrous predicate suggests a qualitative force, not a mere abstraction, so that a quality of God’s character is what is described here.

[4:14]  ⁷ tn Because σωτῆρα (swthra) is the object complement of υἱόν (Juion) in a double accusative construction in 4:14, there is an understood equative verb joining the two, with the resultant meaning “the Father sent the Son to be the Savior of the world.”

[5:19]  ⁹ tn The preposition ἐκ (ek) here indicates both source and possession: Christians are “from” God in the sense that they are begotten by him, and they belong to him. For a similar use of the preposition compare the phrases ἐκ τοῦ πατρός (ek tou patro") and ἐκ τοῦ κόσμου (ek tou kosmou) in 1 John 2:16.