1 John 2:12-13

Words of Reassurance

2:12 I am writing to you, ¹  little children, that ²  your sins have been forgiven because of his ³  name. 2:13 I am writing to you, fathers, that ⁴  you have known him who has been from the beginning. I am writing to you, young people, that ⁵  you have conquered the evil one. ⁶ 

1 John 3:7

3:7 Little children, let no one deceive you: The one who practices righteousness ⁷  is righteous, just as Jesus ⁸  is righteous.

1 John 3:18

3:18 Little children, let us not love with word or with tongue but in deed and truth. ⁹ 

1 John 4:4

4:4 You are from God, little children, and have conquered them, ¹⁰  because the one who is in you is greater than the one who is in the world.

1 John 5:21

5:21 Little children, guard yourselves from idols. ¹¹ 

John 13:33

13:33 Children, I am still with you for a little while. You will look for me, ¹²  and just as I said to the Jewish religious leaders, ¹³  ‘Where I am going you cannot come,’ ¹⁴  now I tell you the same. ¹⁵ 

John 21:5

21:5 So Jesus said to them, “Children, you don’t have any fish, ¹⁶  do you?” ¹⁷  They replied, ¹⁸  “No.”

John 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ¹⁹  Jesus revealed himself again to the disciples by the Sea of Tiberias. ²⁰  Now this is how he did so. ²¹ 

Colossians 4:14-15

4:14 Our dear friend Luke the physician and Demas greet you. 4:15 Give my greetings to the brothers and sisters ²²  who are in Laodicea and to Nympha and the church that meets in her ²³  house. ²⁴ 

Galatians 4:19

4:19 My children – I am again undergoing birth pains until Christ is formed in you! ²⁵ 

[2:12]  ¹ sn I am writing to you. The author appears to have been concerned that some of his readers, at least, would accept the claims of the opponents as voiced in 1:6, 8, and 10. The counterclaims the author has made in 1:7, 9, and 2:1 seem intended to strengthen the readers and reassure them (among other things) that their sins are forgiven. Further assurances of their position here is in keeping with such a theme, and indeed, the topic of reassurance runs throughout the entire letter (see the purpose statement in 5:13). Finally, in such a context the warning which follows in 2:15-17 is not out of place because the author is dealing with a community that is discouraged by the controversy which has arisen within it and that is in need of exhortation.

[2:12]  ² tn The ὅτι (Joti) that follows all six occurrences of γράφω/ἔγραψα (grafw/egraya) in 2:12-14 can be understood as introducing either (1) a causal clause or (2) a content clause (if content, it could be said to introduce a direct object clause or an indirect discourse clause). Many interpreters have favored a causal translation, so that in each of the six cases what follows the ὅτι gives the reason why the author is writing to the recipients. Usage in similar constructions is not decisive because only one other instance of γράφω followed by ὅτι occurs in 1 John (2:21), and that context is just as ambiguous as this one. On other occasions γράφω does tend to be followed by a noun or pronoun functioning as direct object. This might argue for the content usage here, but it could also be argued that the direct object in the six instances in these verses is understood, namely, the content of the entire letter itself. Thus the following ὅτι clause could still be causal. Grammatical considerations aside, these uses of ὅτι are more likely introducing content clauses here rather than causal clauses because such a meaning better fits the context. If the uses of ὅτι are understood as causal, it is difficult to see why the author immediately gives a warning in the section that follows about loving the world. The confidence he has expressed in his readers (if the ὅτι clauses are understood as causal) would appear to be ill-founded if he is so concerned about their relationship to the world as 2:15-17 seems to indicate. On the other hand, understanding the ὅτι clauses as content clauses fits very well the context of reassurance which runs throughout the letter.

[2:12]  ³ tn “His” probably refers to Jesus Christ. Note the last reference was to Jesus in 2:8 and before that in 2:6; also the mention of sins being forgiven suggests Jesus’ work on the cross.

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

[2:13]  ⁵ tn See the note on “that” in v. 12.

[2:13]  ⁶ 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).

[3:7]  ⁷ sn The one who practices righteousness. The participle (ὁ ποιῶν, Jo poiwn) + noun constructions in 3:7 and in 3:8a, the first positive and the second negative, serve to emphasize the contrast between the true Christians (“the one who practices righteousness”) and the opponents (“the one who practices sin,” 3:8a).

[3:7]  ⁸ tn Grk “that one.” Context indicates a reference to Jesus here. As with the previous uses of ἐκεῖνος (ekeinos) by the author of 1 John (2:6; 3:3, 5), this one refers to Jesus, as the reference to “the Son of God” in the following verse (3:8) makes clear.

[3:18]  ⁹ sn The noun truth here has been interpreted in various ways: (1) There are a number of interpreters who understand the final noun in this series, truth (ἀληθείᾳ, alhqeia) in an adverbial sense (“truly” or “in sincerity”), describing the way in which believers are to love. If the two pairs of nouns are compared, however, it is hard to see how the second noun with tongue (γλώσσῃ, glwssh) in the first pair can have an adverbial sense. (2) It seems better to understand the first noun in each pair as produced by the second noun: Words are produced by the tongue, and the (righteous) deeds with which believers are to love one another are produced by the truth.

[4:4]  ¹⁰ sn Them refers to the secessionist opponents, called “false prophets” in 4:1 (compare 2:19).

[5:21]  ¹¹ tc Most later mss (P Ï) have ἀμήν (amhn, “amen”) at the end of this letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses, along with several others (א A B Ψ 33 323 630 1505 1739 al sy co), lack the inoffensive particle, rendering its omission as the authentic reading.

[13:33]  ¹² tn Or “You will seek me.”

[13:33]  ¹³ tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ¹⁴ sn See John 7:33-34.

[13:33]  ¹⁵ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[21:5]  ¹⁶ tn The word προσφάγιον (prosfagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (oyon), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.

[21:5]  ¹⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “do you?”).

[21:5]  ¹⁸ tn Grk “They answered him.”

[21:1]  ¹⁹ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ²⁰ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ²¹ tn Grk “how he revealed himself.”

[4:15]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ²³ tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ²⁴ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.

[4:19]  ²⁵ tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.