[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.
[5:17] 2 tn The meaning of ἀδικία (adikia) here is “unrighteousness” (BDAG 20 s.v. 2). It refers to the opposite of that which is δίκαιος (dikaios, “right, just, righteous”) which is used by the author to describe both God and Jesus Christ (1 John 1:9; 2:2, 29). Here, having implied that sins committed by believers (sins “not to death”) may be prayed for and forgiven, the author does not want to leave the impression that such sin is insignificant, because this could be viewed as a concession to the views of the opponents (who as moral indifferentists have downplayed the significance of sin in the Christian’s life).
