1 John 2:9-11

2:9 The one who says he is in the light but still hates ¹  his fellow Christian ²  is still in the darkness. 2:10 The one who loves his fellow Christian ³  resides in the light, and there is no cause for stumbling in him. ⁴  2:11 But the one who hates his fellow Christian ⁵  is in the darkness, walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes. ⁶ 

Psalms 82:5

82:5 They ⁷  neither know nor understand.

They stumble ⁸  around in the dark,

while all the foundations of the earth crumble. ⁹ 

Proverbs 2:13

2:13 who leave ¹⁰  the upright ¹¹  paths

to walk on the dark ¹²  ways,

Proverbs 4:18-19

4:18 But the path of the righteous is like the bright morning light, ¹³ 

growing brighter and brighter ¹⁴  until full day. ¹⁵ 

4:19 The way of the wicked is like gloomy darkness; ¹⁶ 

they do not know what causes them to stumble. ¹⁷ 

John 3:19-20

3:19 Now this is the basis for judging: ¹⁸  that the light has come into the world and people ¹⁹  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

John 11:10

11:10 But if anyone walks around at night, ²⁰  he stumbles, ²¹  because the light is not in him.”

John 12:35

12:35 Jesus replied, ²²  “The light is with you for a little while longer. ²³  Walk while you have the light, so that the darkness may not overtake you. ²⁴  The one who walks in the darkness does not know where he is going.

John 12:46

12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness.

[2:9]  ¹ tn Grk “the one saying he is in the light and hating his brother.” Here καί (kai) has been translated as “but” because of the contrast present in the two clauses.

[2:9]  ² tn Grk “his brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a). In the repeated uses of this form of address throughout the letter, it is important to remember that sometimes it refers (1) to genuine Christians (those who have remained faithful to the apostolic eyewitness testimony about who Jesus is, as outlined in the Prologue to the letter, 1:1-4; an example of this usage is 2:10; 3:14, 16), but often it refers (2) to the secessionist opponents whose views the author rejects (examples are found here at 2:9, as well as 2:11; 3:10; 3:15; 3:17; 4:20). Of course, to be technically accurate, in the latter case the reference is really to a “fellow member of the community”; the use of the term “fellow Christian” in the translation no more implies that such an individual is genuinely saved than the literal term “brother” which the author uses for such people. But a translation like “fellow member of the community” or “fellow member of the congregation” is extremely awkward and simply cannot be employed consistently throughout.

[2:10]  ³ tn See note on the term “fellow Christian” in 2:9.

[2:10]  ⁴ 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.

[2:11]  ⁵ sn The one who hates his fellow Christian. The author’s paradigm for the opponents portrays them as those who show hatred for fellow Christians (Grk “brothers,” but not referring to one’s physical siblings). This charge will be much more fully developed in chap. 3, where the author will compare the opponents to Cain (who is the model for one who hates a brother, since he ultimately murdered his own brother). In 1 John 3:17 the specific charge against the opponents will be failing to give material aid to a brother in need.

[2:11]  ⁶ sn 1 John 2:3-11. The section 2:3-11 contains three claims to intimate knowledge of God, each introduced by the phrase the one who says (participles in the Greek text) in 2:4, 6, and 9. As with the three claims beginning with “if” in the previous section (1:6, 8, 10), these indirectly reflect the claims of the opponents. Each claim is followed by the author’s evaluation and its implications.

[82:5]  ⁷ sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.

[82:5]  ⁸ tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.

[82:5]  ⁹ sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).

[2:13]  ¹⁰ tn The articular plural active participle functions as attributive adjective for אִישׁ (’ish, “man”) in v. 12b, indicating that אִישׁ (“man”) is collective.

[2:13]  ¹¹ tn Heb “paths of uprightness.” The noun יָשָׁר (yashar, “uprightness; straightness”) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.

[2:13]  ¹² tn Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.

[4:18]  ¹³ tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.

[4:18]  ¹⁴ tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.

[4:18]  ¹⁵ tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.

[4:19]  ¹⁶ sn The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.

[4:19]  ¹⁷ tn Heb “in what they stumble.”

[3:19]  ¹⁸ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ¹⁹ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[11:10]  ²⁰ tn Grk “in the night.”

[11:10]  ²¹ tn Or “he trips.”

[12:35]  ²² tn Grk “Then Jesus said to them.”

[12:35]  ²³ tn Grk “Yet a little while the light is with you.”

[12:35]  ²⁴ sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.