1 John 2:20

2:20 Nevertheless you have an anointing from the Holy One, and you all know. ¹ 

1 John 2:24

2:24 As for you, what you have heard from the beginning must remain ²  in you. If what you heard from the beginning remains in you, you also will remain in the Son and in the Father.

1 John 4:4

4:4 You are from God, little children, and have conquered them, ³  because the one who is in you is greater than the one who is in the world.

1 John 1:3

1:3 What we have seen and heard we announce ⁴  to you too, so that ⁵  you may have fellowship ⁶  with us (and indeed our fellowship is with the Father and with his Son Jesus Christ).

1 John 2:27

2:27 Now as for you, the anointing ⁷  that you received from him ⁸  resides ⁹  in you, and you have no need for anyone to teach you. But as his ¹⁰  anointing teaches you about all things, it is true and is not a lie. Just as ¹¹  it ¹²  has taught you, you reside ¹³  in him.

[2:20]  ¹ tc πάντες (pantes, nominative plural in “you all know”) is read by א B P Ψ sa. A C 049 33 1739 Ï latt sy bo have the accusative πάντα (panta, “you know all things”). The evidence favors the nominative reading, but it is not overwhelming. At the same time, the internal evidence supports the nominative for a variety of reasons. A scribe would naturally tend to give the transitive verb a direct object, especially because of the parallel in the first half of the verse. And intrinsically, the argument seems to be in balance with v. 19: The “all” who have gone out and are not “in the know” with the “all” who have an anointing and know that they are true believers. Further, as R. E. Brown points out, “the fact of their knowledge (pantes), not the extent of its object (panta), seems best to fit the reassurance” (Epistles of John [AB], 349). Brown further points out the connection with the new covenant in Jer 31 with this section of 1 John, esp. Jer 31:34 – “they all [pantes] shall know me.” Since 1 John alludes to Jer 31, without directly quoting it, this is all the more reason to see the nominative as original: Allusions are often overlooked by scribes (transcriptional evidence), but support the intrinsic evidence. Thus, the evidence is solidly (though not overwhelmingly) behind the nominative reading.

[2:24]  ² tn The word translated “remain” may also be translated “reside” (3 times in 2:24). See also the notes on the translation of the Greek verb μένω (menw) in 2:6 and in 2:19. Here the word can really have both nuances of “residing” and “remaining” and it is impossible for the English reader to catch both nuances if the translation provides only one. This occurs three times in 2:24.

[4:4]  ³ sn Them refers to the secessionist opponents, called “false prophets” in 4:1 (compare 2:19).

[1:3]  ⁴ tn Or “proclaim.”

[1:3]  ⁵ tn The ἵνα (Jina) here indicates purpose.

[1:3]  ⁶ tn Or “communion”; or “association” (a reality shared in common, so in this case, “genuine association”). This term also occurs in vv. 6, 7.

[2:27]  ⁵ sn The anointing. The “anointing” (χρῖσμα, crisma) which believers have received refers to the indwelling Holy Spirit which has been given to them at their conversion.

[2:27]  ⁶ sn The pronoun could refer to God or Jesus Christ, but a reference to Jesus Christ is more likely here.

[2:27]  ⁷ tn This use of μένω (menw) has been translated “reside” both times in 2:27 because it refers to the current status of believers.

[2:27]  ⁸ sn The pronoun could refer (1) to God or (2) to Jesus Christ, but a reference to Jesus Christ is more likely here.

[2:27]  ⁹ tn Grk “and is not a lie, and just as.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:27]  ¹⁰ tn Or “he.”

[2:27]  ¹¹ tn The verb may be read as either (1) indicative or (2) imperative mood. The same verb is found in the following verse, 2:28, but the address to the readers there seems clearly to indicate an imperative. On analogy some have called for an imperative here, but others have seen this as suggesting an indicative here, so that the author is not repeating himself. An indicative is slightly more likely here. Up to this point the thrust of the author has been reassurance rather than exhortation, and an indicative here (“…you reside in him”) balances the indicative in the first part of 2:27 (“the anointing which you received from him resides in you…”). With the following verse the author switches from reassurance (the readers at the time he is writing still ‘remain’; they have not yet adopted the teaching of the opponents) to exhortation (he is writing so that they will ‘remain’ and not succumb to the deception of the opponents).