The Meaning of 1 John 1:3 Explained

1 John 1:3

KJV: That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

YLT: that which we have seen and heard declare we to you, that ye also may have fellowship with us, and our fellowship is with the Father, and with His Son Jesus Christ;

Darby: that which we have seen and heard we report to you, that ye also may have fellowship with us; and our fellowship is indeed with the Father, and with his Son Jesus Christ.

ASV: that which we have seen and heard declare we unto you also, that ye also may have fellowship with us: yea, and our fellowship is with the Father, and with his Son Jesus Christ:

KJV Reverse Interlinear

That which  we have seen  and  heard  declare we  unto you,  that  ye  also  may have  fellowship  with  us:  and  truly our  fellowship  [is] with  the Father,  and  with  his  Son  Jesus  Christ. 

What does 1 John 1:3 Mean?

Verse Meaning

"This verse introduces the purpose of the Epistle: "that you also may have fellowship with us. And our fellowship is with the Father and with his Song of Solomon , Jesus Christ."" [1]
"The main theme of the Epistle is fellowship with God." [2]
"Here we are given, without any hesitation, a description, the summum bonum, of the Christian life; here, indeed, is the whole object, the ultimate, the goal of all Christian experience and all Christian endeavour. This, beyond any question, is the central message of the Christian gospel and of the Christian faith." [3]
Fellowship requires and rests on information, a common body of knowledge, and mutual acceptance of that data. John wrote to share this information with his readers.
"Thus two fundamental truths, which the philosophical heresies of the age were apt to obscure or deny, are here clearly laid down at the outset: (1) the distinctness of personality and equality of dignity between the Father and the Son; (2) the identity of the eternal Son of God with the historical person Jesus Christ." [4]
"It is an interpretive mistake of considerable moment to treat the term "fellowship" as though it meant little more than "to be a Christian."" [5]
False teachers were preaching information about Jesus Christ that was not true. John also wrote to combat their deception.
". . . the epistle . . . is written to a believing community that is dealing with fallout from the departure ( 1 John 2:19) of persons with beliefs and practices the author cannot endorse." [6]

Context Summary

1 John 1:1-10 - Fellowship In The Light
As the aged Apostle began to write he was living over again his first happy experiences with the Savior. He heard the voice, saw the person, touched the very body in which Deity tabernacled. It was too great a bliss to be enjoyed alone, and John tells us that we may enter into the same close partnership with the Father and the Son. But no impurity or insincerity is permissible to those who enter that fellowship. Our one aim should be to maintain such a walk with God that the union with God may be unimpaired. If there are still sins of ignorance, the blood of Jesus will continue to remove them. Sin differs from sins, as the root from the fruit. God does not only forgive, He cleanses. He is faithful to His promises and just to His Son. Notice the ifs of these verses and in 1 John 2:1; they are a compendium of the blessed life. [source]

Chapter Summary: 1 John 1

1  He describes the person of Christ, in whom we have eternal life, by a communion with God;
5  to which we must adjoin by walking in the light

Greek Commentary for 1 John 1:3

That which we have seen [ο εωρακαμεν]
Third use of this form (1 John 1:1, 1 John 1:2, 1 John 1:3), this time resumption after the parenthesis in 1 John 1:2. [source]
And heard [και ακηκοαμεν]
Second (1 John 1:1 for first) use of this form, a third in 1 John 1:5. Emphasis by repetition is a thoroughly Johannine trait.Declare we (απαγγελλομεν — apaggellomen). Second use of this word (1 John 1:2 for first), but αγγελια — aggelia (message) and αναγγελλομεν — anaggellomen (announce) in 1 John 1:5.That ye also may have Purpose clause with ινα — hina and present active subjunctive of εχω — echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν — kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων — koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος — koinōnos partner (Luke 5:10), and κοινωνεω — koinōneō to share, in (1 Peter 4:13), with μετα — meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω — echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
Declare we [απαγγελλομεν]
Second use of this word (1 John 1:2 for first), but αγγελια — aggelia (message) and αναγγελλομεν — anaggellomen (announce) in 1 John 1:5. [source]
That ye also may have [ινα και υμεις εχητε]
Purpose clause with ινα — hina and present active subjunctive of εχω — echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν — kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων — koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος — koinōnos partner (Luke 5:10), and κοινωνεω — koinōneō to share, in (1 Peter 4:13), with μετα — meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω — echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
Fellowship with us [κοινωνιαν μετ ημων]
Common word in this Epistle, from κοινωνος — koinōnos partner (Luke 5:10), and κοινωνεω — koinōneō to share, in (1 Peter 4:13), with μετα — meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω — echō with a substantive rather than a verb. [source]
Yea, and our fellowship [και η κοινωνια δε η ημετερα]
Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
Unto you also [καὶ ὑμῖν]
The also is variously explained. According to some, referring to a special circle of Christian readers beyond those addressed at the conclusion of the Gospel. Others, again, as referring to those who had not seen and heard as contrasted with eye-witnesses. Thus Augustine on John 20:26sqq. “He (Thomas) touched the man, and confessed the God. And the Lord, consoling us who, now that He is seated in heaven, cannot handle Him with the hand, but touch Him by faith, says, 'Because thou hast seen thou hast believed; blessed are they who have not seen and believe.' It is we that are described; we that are pointed out. May there therefore come to pass in us that blessedness which the Lord predicted should be: the Life itself has been manifested in the flesh, so that the thing which can be seen with the heart alone might be seen with the eyes also, that it might heal our hearts.” [source]
Fellowship [κοινωνίαν]
This word introduces us to one of the main thoughts of the Epistle. The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man. On the word, see on Acts 2:42; see on Luke 5:10. The verb κοινωνέω tocome into fellowship, to be made a partner, to be partaker of, occurs 1 Peter 4:13; 2 John 1:11; Hebrews 2:14, etc. The expression here, ( ἔχειν κοινωνίαν ) is stronger, since it expresses the enjoyment or realization of fellowship, as compared with the mere fact of fellowship. See on John 16:22. [source]
Our fellowship [ἡ κοινωνία ἡ ἡμετέρα]
More strictly, the fellowship, that which is ours, according to John's characteristic practice of defining and emphasizing a noun by an article and possessive pronoun. See on John 10:27. Ours (possessive instead of personal pronoun) indicating fellowship as a distinguishing mark of Christians rather than as merely something enjoyed by them. [source]
With the Father and with His Son [μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ]
Note the repeated preposition μετά withdistinguishing the two persons, and coordinating the fellowship with the Father, and the fellowship with the Son, thus implying the sameness of essence. The fellowship with both contemplates both as united in the Godhead. Plato says of one who lives in unrestrained desire and robbery, “Such an one is the friend neither of God nor man, for he is incapable of communion ( κοινωνεῖν ἀδύνατος ), and he who is incapable of communion ( κοινωνία ) us also incapable of friendship” (“Gorgias,” 507). So in the “Symposium” (188), and he defines divination as “the art of communion ( κοινωνία ) between gods and men.” [source]

Reverse Greek Commentary Search for 1 John 1:3

Romans 5:10 We were reconciled to God [καταλλάγημεν τῷ Θεῷ]
The verb means primarily to exchange; and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity. In the Christian sense, the change in the relation of God and man effected through Christ. This involves, 1. A movement of God toward man with a view to break down man's hostility, to commend God's love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See Romans 5:6, Romans 5:8; 2 Corinthians 5:18, 2 Corinthians 5:19; Ephesians 1:6; 1 John 4:19. Hence the passive form of the verb here: we were made subjects of God's reconciling 1John href="/desk/?q=1jo+1:3&sr=1">1 John 1:3, 1 John 1:7. Thus there is complete reconciliation. See, further, on Romans 3:25, Romans 3:26. -DIVIDER-
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Romans 12:13 Distributing [κοινωνοῦντες]
Rev., communicating to. The meaning is sharing in the necessities; taking part in them as one's own. So Romans 15:27; 1 Timothy 5:22; 2 John 1:11; Hebrews 2:14; 1 Peter 4:13. See on partners, Luke 5:10; see on fellowship, Acts 2:42; see on 1 John 1:3; see on 2 John 1:11. [source]
1 Corinthians 10:16 Communion [κοινωνία]
Or participation. See on fellowship, 1 John 1:3; see on Acts 2:42; see on partners, Luke 5:10. The Passover was celebrated by families, typifying an unbroken fellowship of those who formed one body, with the God who had passed by the blood-sprinkled doors. [source]
1 Corinthians 1:9 Fellowship [κοινωνίαν]
See on 1 John 1:3; see on Acts 2:42; see on Luke 5:10. [source]
1 Corinthians 1:9 Through whom [δι ου]
God is the agent Old word from κοινωνος — Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
1 Corinthians 1:9 Into the fellowship [εις κοινωνιαν]
Old word from κοινωνος — Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Philippians 1:5 For your fellowship [ἐπὶ τῇ κοινωνίᾳ ὑμῶν]
Connect with I thank God. For fellowship, see on 1 John 1:3. The word sometimes has the meaning of almsgiving, contributions, as Romans 15:26; Hebrews 13:16. Though here it is used in the larger sense of sympathetic cooperation, yet it is no doubt colored by the other idea, in view of the Philippians' pecuniary contributions to Paul. See Phlippians 4:10, Phlippians 4:15, Phlippians 4:16. [source]
1 John 1:9 Faithful [πιστός]
True to His own nature and promises; keeping faith with Himself and with man. The word is applied to God as fulfilling His own promises (Hebrews 10:23; Hebrews 11:11); as fulfilling the purpose for which He has called men (1 Thessalonians 5:24; 1 Corinthians 1:9); as responding with guardianship to the trust reposed in Him by men (1 Corinthians 10:13; 1 Peter 4:19). “He abideth faithful. He cannot deny Himself” (2 Timothy 2:13). The same term is applied to Christ (2 Thessalonians 3:3; Hebrews 3:2; Hebrews 2:17). God's faithfulness is here spoken of not only as essential to His own being, but as faithfulness toward us; “fidelity to that nature of truth and light, related to His own essence, which rules in us as far as we confess our sins” (Ebrard). The essence of the message of life is fellowship with God and with His children (1 John 1:3). God is light (1 John 1:5). Walking in the light we have fellowship, and the blood of Jesus is constantly applied to cleanse us from sin, which is darkness and which interrupts fellowship. If we walk in darkness we do not the truth. If we deny our sin the truth is not in us. If we confess our sins, “God, by whom we were called unto the fellowship of His Son Jesus Christ our Lord, is faithful ” (1 Corinthians 1:9) to forgive our sins, to cleanse us from all unrighteousness, and thus to restore and maintain the interrupted fellowship. [source]
1 John 1:4 Write we unto you [γράφομεν ὑμῖν]
The best texts read ἡμεῖς weinstead of ὑμῖν toyou. Both the verb and the pronoun are emphatic. The writer speaks with conscious authority, and his message is to be not only announced ( ἀπαγγέλλομεν , 1 John 1:3), but written. We write is emphasized by the absence of the personal object, to you. [source]
1 John 1:3 That which we have seen [ο εωρακαμεν]
Third use of this form (1 John 1:1, 1 John 1:2, 1 John 1:3), this time resumption after the parenthesis in 1 John 1:2. [source]
1 John 1:5 Message [αγγελια]
Old word (from αγγελος — aggelos messenger), in N.T. only here and 1 John 3:11, and note απ αυτου — ap' autou (from God like απαγγελλω — apaggellō in 1 John 1:3) and αναγγελλομεν — anaggellomen to announce, to disclose, here as in John 4:25.God is light (ο τεος πως εστιν — ho theos phōs estin). Precisely so the Λογος — Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3). [source]
1 John 1:6 If we say [εαν ειπωμεν]
Condition of third class with εαν — ean and second aorist (ingressive, up and say) active subjunctive. Claiming fellowship with God (see 1 John 1:3) involves walking in the light with God (1 John 1:5) and not in the darkness See 1 John 2:11 also for εν τηι σκοτιαι περιπατεω — en tēi skotiāi peripateō lie Present middle indicative, plain Greek and plain English like that about the devil in John 8:44. [source]
1 John 1:8 That we have no sin []
Ὅτι thatmay be taken merely as a mark of quotation: “If we say, sin we have not.” On the phrase to have sin, see on John 16:22, and compare have fellowship, 1 John 1:3. Sin ( ἁμαρτίαν ) is not to be understood of original sin, or of sin before conversion, but generally. “It is obvious that this ἔχειν ἁμαρτίαν (to have sin ), is infinitely diversified, according to the successive measure of the purification and development of the new man. Even the apostle John does not exclude himself from the universal if we say ” (Ebrard). Heathen authors say very little about sin, and classic paganism had little or no conception of sin in the Gospel sense. The nearest approach to it was by Plato, from whose works a tolerably complete doctrinal statement might be gathered of the origin, nature, and effects of sin. The fundamental idea of ἁμαρτία (sin ) among the Greeks is physical; the missing of a mark (see on Matthew 1:21; see on Matthew 6:14); from which it develops into a metaphysical meaning, to wander in the understanding. This assumes knowledge as the basis of goodness; and sin, therefore, is, primarily, ignorance. In the Platonic conception of sin, intellectual error is the prominent element. Thus: “What then, I said, is the result of all this? Is not this the result - that other things are indifferent, and that wisdom is the only good, and ignorance the only evil?” (“Euthydemus,” 281). “The business of the founders of the state will be to compel the best minds to attain that knowledge which has been already declared by us to be the greatest of all - they must continue to rise until they arrive at the good” (“Republic,” vii., 519). Plato represents sin as the dominance of the lower impulses of the soul, which is opposed to nature and to God (see “Laws,” ix., 863. “Republic,” i., 351). Or again, as an inward want of harmony. “May we not regard every living being as a puppet of the gods, either their plaything only or created with a purpose - which of the two we cannot certainly know? But this we know, that these affections in us are like cords and strings which pull us different and opposite ways, and to opposite actions; and herein lies the difference between virtue and vice” (“Laws,” i., 644). He traces most sins to the influence of the body on the soul. “In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible communion or fellowship with the body, and are not infected with the bodily nature, but remain pure until the hour when God himself is pleased to release us. And then the foolishness of the body will be cleared away, and we shall be pure, and hold converse with other pure souls, and know of ourselves the clear light everywhere, which is no other than the light of truth” (“Phedo,” 67). -DIVIDER-
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We find in the classical writers, however, the occasional sense of the universal faultiness of mankind, though even Plato furnishes scarcely any traces of accepting the doctrine of innate depravity. Thus Theognis: “The sun beholds no wholly good and virtuous man among those who are now living” (615). “But having become good, to remain in a good state and be good, is not possible, and is not granted to man. God only has this blessing; but man cannot help being bad when the force of circumstances overpowers him” (Plato, “Protagoras,” 344). “ How, then: is it possible to be sinless? It is impossible; but this is possible, to strive not to sin” (“Epictetus,” iv., 12,19). [source]

1 John 1:7 As he [ως αυτος]
As God is light (1 John 1:5) and dwells in light unapproachable (1 Timothy 6:16).One with another (μετ αλληλων — met' allēlōn). As he has already said in 1 John 1:3. But we cannot have fellowship with one another unless we have it with God in Christ, and to do that we must walk in the light with God.And the blood of Jesus his Son cleanseth us from all sin This clause with και — kai in true Johannine style is coordinate with the preceding one. Walking in the light with God makes possible fellowship with one another and is made possible also by the blood of Jesus (real blood and no mere phantom, atoning blood of the sinless Son of God for our sins). John is not ashamed to use this word. It is not the mere “example” of Jesus that “cleanses” us from sin. It does cleanse the conscience and life and nothing else does (Hebrews 9:13.; Titus 2:14). See in 1 John 1:9 both forgiveness and cleansing. Cf. 1 John 3:3. [source]
1 John 1:7 One with another [μετ αλληλων]
As he has already said in 1 John 1:3. But we cannot have fellowship with one another unless we have it with God in Christ, and to do that we must walk in the light with God. [source]
1 John 2:9 And hateth his brother [και τον αδελπον αυτου μισων]
Sharp contrast between the love just described and hate. The only way to walk in the light (1 John 1:7) is to have fellowship with God who is light (1 John 1:3, 1 John 1:5). So the claim to be in the light is nullified by hating a brother. [source]
1 John 3:23 We should believe [πιστευσωμεν]
(πιστευσωμεν — pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν — pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι — onomati here with πιστευω — pisteuō as in 1 John 5:10, though εις ονομα — eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18. [source]
1 John 4:15 Whosoever shall confess [ος εαν ομολογησηι]
Indefinite relative clause with modal εαν — ean (= an) and the first aorist active subjunctive, “whoever confesses.” See 1 John 2:23; 1 John 4:2. for ομολογεω — homologeō Object clause (indirect assertion) after ομολογεω — homologeō This confession of the deity of Jesus Christ implies surrender and obedience also, not mere lip service (cf. 1 Corinthians 12:3; Romans 10:6-12). This confession is proof (if genuine) of the fellowship with God (1 John 1:3.; 1 John 3:24). [source]
1 John 1:7 Of Jesus Christ His Son []
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
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1. The Revelation of the Divine Being by a special title. -DIVIDER-
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2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
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The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
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In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
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Actual Names Used. -DIVIDER-
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(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
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1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
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2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
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The constituents of the compressed phrase are all used separately by John. -DIVIDER-
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(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
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(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
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(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
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In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
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On 1 John 4:2, see note. -DIVIDER-
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(4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
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(5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
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(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
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(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
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The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
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Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
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The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]

1 John 2:19 For if they had been of us [ει γαρ εχ ημων ησαν]
Condition of second class with ει — ei and imperfect tense (no aorist for ειμι — eimi).They would have continued (μεμενηκεισαν αν — memenēkeisan an). Past perfect of μενω — menō to remain, without augment, with αν — an in apodosis of second-class condition.With us In fellowship, for which see μετα — meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ — all'). Ellipsis of the verb εχηλταν — exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα — hina and the first aorist passive subjunctive of πανεροω — phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι — hoti as here.They all are not (ουκ εισιν παντες — ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
1 John 2:19 With us [μετ ημων]
In fellowship, for which see μετα — meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ — all'). Ellipsis of the verb εχηλταν — exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα — hina and the first aorist passive subjunctive of πανεροω — phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι — hoti as here.They all are not (ουκ εισιν παντες — ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
1 John 3:23 That [ινα]
Subfinal use of ινα — hina in apposition with εντολη — entolē (commandment) and explanatory of it, as in John 15:12 See Christ‘s summary of the commandments (Mark 12:28-31; Matthew 22:34-40).So these two points here (1) We should believe (πιστευσωμεν — pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν — pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι — onomati here with πιστευω — pisteuō as in 1 John 5:10, though εις ονομα — eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18.But (2) we should love one another” There are frequent points of contact between this Epistle and the words of Jesus in John 13-17. [source]
2 John 1:3 The Son of the Father []
The phrase occurs nowhere else. Compare John 1:18; 1 John 2:22, 1 John 2:23; 1 John 1:3. [source]
2 John 1:11 Is partaker [κοινωνεῖ]
The verb occurs nowhere else in John's writings. The kindred noun κοινωνία fellowshipis peculiar to the First Epistle. See on 1 John 1:3; also on partners (Luke 5:10); fellowship (Acts 2:42); partaker (1 Peter 5:1). [source]
Revelation 1:9 Companion [συγκοινωνὸς]
Rev., better, partaker with you. See Philemon 1:7, and note on partners, Luke 5:10. Κοινωνὸς , is a partner, associate. Σύν strengthens the term: partner along with. Compare John's favorite word in the First Epistle, κοινωνία fellowship 1 John 1:3. [source]
Revelation 12:6 Prepared [ετοιμαζω]
Perfect passive predicate participle of τοπος — hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου — topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3). [source]
Revelation 12:6 Where [οπουεκει]
Hebrew redundancy (where - there) as in Revelation 3:8; Revelation 8:9, Revelation 8:9; Revelation 13:8, Revelation 13:12; Revelation 17:9; Revelation 20:8.Prepared (ετοιμαζω — hētoimasmenon). Perfect passive predicate participle of τοπος — hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου — topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3).Of God “From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα — hina ekei trephōsin autēn). Purpose clause with τρεπουσιν — hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται — trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]

What do the individual words in 1 John 1:3 mean?

that which we have seen and have heard we proclaim also to you so that you fellowship may have with us Indeed the fellowship now - of us [is] with the Father with Son of Him Jesus Christ
ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν ἵνα ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν καὶ κοινωνία δὲ ἡμετέρα μετὰ τοῦ Πατρὸς μετὰ Υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ

  that  which 
Parse: Personal / Relative Pronoun, Accusative Neuter Singular
Root: ὅς 
Sense: who, which, what, that.
ἑωράκαμεν  we  have  seen 
Parse: Verb, Perfect Indicative Active, 1st Person Plural
Root: εἶδον 
Sense: to see with the eyes.
ἀκηκόαμεν  have  heard 
Parse: Verb, Perfect Indicative Active, 1st Person Plural
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
ἀπαγγέλλομεν  we  proclaim 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: ἀγγέλλω 
Sense: to bring tidings (from a person or a thing), bring word, report.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
κοινωνίαν  fellowship 
Parse: Noun, Accusative Feminine Singular
Root: κοινωνία  
Sense: fellowship, association, community, communion, joint participation, intercourse.
ἔχητε  may  have 
Parse: Verb, Present Subjunctive Active, 2nd Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
ἡμῶν  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
καὶ  Indeed 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
κοινωνία  fellowship 
Parse: Noun, Nominative Feminine Singular
Root: κοινωνία  
Sense: fellowship, association, community, communion, joint participation, intercourse.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
  - 
Parse: Article, Nominative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἡμετέρα  of  us 
Parse: Personal / Possessive Pronoun, Nominative Feminine 1st Person Plural
Root: ἡμέτερος  
Sense: our, your.
μετὰ  [is]  with 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
Πατρὸς  Father 
Parse: Noun, Genitive Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
Υἱοῦ  Son 
Parse: Noun, Genitive Masculine Singular
Root: υἱός  
Sense: a son.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.