The Meaning of 1 John 2:2 Explained

1 John 2:2

KJV: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

YLT: and he -- he is a propitiation for our sins, and not for ours only, but also for the whole world,

Darby: and he is the propitiation for our sins; but not for ours alone, but also for the whole world.

ASV: and he is the propitiation for our sins; and not for ours only, but also for the whole world.

KJV Reverse Interlinear

And  he  is  the propitiation  for  our  sins:  and  not  for  ours  only,  but  also  for  [the sins of] the whole  world. 

What does 1 John 2:2 Mean?

Study Notes

propitiation (Greek - ἱλασμός , that which propitiates). (See Scofield " Romans 3:25 ") .
the sins Omit words "the sins.".
world kosmos = mankind.
world
The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield " Revelation 13:8 ") . For "world" (kosmos) in the bad ethical sense, "world system" John 7:7 .
the sins Omit words "the sins.".
world kosmos = mankind.
world
The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield " Revelation 13:8 ") . For "world" (kosmos) in the bad ethical sense, "world system" John 7:7 .

Verse Meaning

Jesus Christ did not just make satisfaction for our sins, as a priest, though He did that. He is the satisfaction Himself, as a sacrifice (cf. Romans 3:25). The Septuagint translators used the same Greek word translated "propitiation" here (hilasmos, satisfaction, cf. 1 John 4:10) to translate the "mercy seat" on the ark of the covenant. Jesus" body was the site where God placated His wrath against sin. 1 John 2:1-5; 1 John 2:2 all have Old Testament tabernacle connotations. Jesus" death not only expiated (cancelled, dismissed, waived) sins, but it provided cleansing from their defilement and satisfied God"s wrath against sin with an acceptable offering. [1]
This verse provides strong support for the fact that Jesus Christ died for all people (unlimited atonement). In His death the Lord Jesus provided salvation that is sufficient for all, though it is efficient only for those who trust in Him ( 2 Corinthians 5:14-15; 2 Corinthians 5:19; Hebrews 2:9; Revelation 22:17). In other words, Christ"s death made eternal life available for all, but not automatic for all. "Our" refers to the sins of all believers, and the "whole world" means all humankind, not just the elect (cf. John 1:12; John 3:16). Those who hold to "particular redemption" (i.e, that Jesus died only for the elect) limit the meaning of the "whole world" to the world of the elect.
"Johannine thought and terminology leave absolutely no room for any such concept as "the world of the elect."" [2]
John reminded his readers in this section ( 1 John 1:8 to 1 John 2:2) that fellowship with God is possible only when we deal with sin in our lives. This is true of believers ( 1 John 1:5 to 1 John 2:1) as well as unbelievers ( 1 John 2:2). John articulated four fundamental principles that underlie fellowship with God to facilitate his readers" experience of that fellowship. One must renounce sin ( 1 John 1:8 to 1 John 2:2), obey God ( 1 John 2:3-11), reject worldliness ( 1 John 2:12-17), and keep the faith ( 1 John 2:18-29) to live in the light of God"s presence.

Context Summary

1 John 2:1-11 - Keeping His Commandment Of Love
It is clearly possible to be kept from known and presumptuous sin. We shall be tempted, for that is an inevitable experience of life in this world; but we may be perfectly kept by the indwelling Spirit. Yet if we should be overtaken by some sudden gust of temptation, let us not despair; our Advocate ever makes intercession for us. The evidence that we have a saving knowledge of our Savior is obtained, not by the memory of a rapturous experience, but because we are conscious of doing, for His sake, things which we should otherwise evade. Let us continue to do such things, because by the path of patient obedience we shall enter into the Paradise of perfect, love. The outer walk is the best evidence to ourselves and others that there is an abiding union between us and Jesus. Light involves love; and love, light. Love and you are in light. Indulge hatred or ill-will and you begin to grope in darkness. [source]

Chapter Summary: 1 John 2

1  He comforts them against the sins of infirmity
3  Rightly to know God is to keep his commandments;
9  to love our brothers;
15  and not to love the world
18  We must beware of antichrists;
20  from whose deceits the godly are safe, preserved by perseverance in faith, and holiness of life

Greek Commentary for 1 John 2:2

And he [και αυτος]
He himself in his own person, both priest and sacrifice (Hebrews 9:14). [source]
The propitiation [ιλασμος]
Late substantive from ιλασκομαι — hilaskomai (Luke 18:13; Hebrews 2:17), in lxx, Philo, Plutarch, in N.T. only here and 1 John 4:10. Christ himself is the means of propitiation for It is possible to supply the ellipsis here of των αμαρτιων — tōn hamartiōn (the sins of) as we have it in Hebrews 7:27, but a simpler way is just to regard “the whole world” as a mass of sin (1 John 5:19). At any rate, the propitiation by Christ provides for salvation for all (Hebrews 2:9) if they will only be reconciled with God (2 Corinthians 5:19-21). [source]
For the whole world [περι ολου του κοσμου]
It is possible to supply the ellipsis here of των αμαρτιων — tōn hamartiōn (the sins of) as we have it in Hebrews 7:27, but a simpler way is just to regard “the whole world” as a mass of sin (1 John 5:19). At any rate, the propitiation by Christ provides for salvation for all (Hebrews 2:9) if they will only be reconciled with God (2 Corinthians 5:19-21). [source]
And He [καὶ αὐτὸς]
The He is emphatic: that same Jesus: He himself. [source]
The propitiation [ἱλασμός]
Only here and 1 John 4:10. From ἱλάσκομαι toappease, to conciliate to one's self, which occurs Luke 18:13; Hebrews 2:17. The noun means originally an appeasing or propitiating, and passes, through Alexandrine usage, into the sense of the means of appeasing, as here. The construction is to be particularly noted; for, in the matter of ( περί ) our sins; the genitive case of that for which propitiation is made. In Hebrews 2:17, the accusative case, also of the sins to be propitiated. In classical usage, on the other hand, the habitual construction is the accusative (direct objective case), of the person propitiated. So in Homer, of the gods. Θεὸν ἱλάσκεσθαι is to make a God propitious to one. See “Iliad,” i., 386,472. Of men whom one wishes to conciliate by divine honors after death. So Herodotus, of Philip of Crotona. “His beauty gained him honors at the hands of the Egestaeans which they never accorded to any one else; for they raised a hero-temple over his grave, and they still propitiate him ( αὐτὸν ἱλάσκονται ) with sacrifices” (v., 47). Again, “The Parians, having propitiated Themistocles ( Θεμιστοκλέα ἱλασάμενοι ) with gifts, escaped the visits of the army” (viii., 112). The change from this construction shows, to quote Canon Westcott, “that the scriptural conception of the verb is not that of appeasing one who is angry, with a personal feeling, against the offender; but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship. Such phrases as 'propitiating God,' and God 'being reconciled' are foreign to the language of the New Testament. Man is reconciled (2 Corinthians 5:18sqq.; Romans 5:10sq.). There is a propitiation in the matter of the sin or of the sinner.” [source]
For the sins of the whole world [περὶ ὅλου τοῦ κόσμου]
The sins of (A. V., italicized) should be omitted; as in Revelation, for the whole world. Compare 1 John 4:14; John 4:42; John 7:32. “The propitiation is as wide as the sin” (Bengel). If men do not experience its benefit, the fault is not in its efficacy. Düsterdieck (cited by Huther) says, “The propitiation has its real efficacy for the whole world; to believers it brings life, to unbelievers death.” Luther: “It is a patent fact that thou too art a part of the whole world; so that thine heart cannot deceive itself, and think, the Lord died for Peter and Paul, but not for me.” On κόσμου see on John 1:9. [source]

Reverse Greek Commentary Search for 1 John 2:2

Matthew 24:3 Coming [παρουσίας]
Originally, presence, from παρεῖναι , to be present. In this sense in Philemon 2:12; 2 Corinthians 10:10. Also arrival, as in 1 Corinthians 16:17; 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Thessalonians 2:9; 2 Peter 3:12. Of the second coming of Christ: James 5:8; 1 John 2:28; 2 Peter 3:4; 1 Thessalonians 4:15. [source]
John 8:34 Sin [τὴν ἁμαρτίαν]
The definite article, the sin, shows that Jesus does not mean merely a simple act, but a life of sin. Compare 1 John 3:4-8, and doeth the truth (John 3:21); doeth the righteousness (1 John 2:29). [source]
John 8:12 The light of the world [τὸ φῶς τοῦ κόσμου]
Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). “In Him was life, and the life was the light of men” (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21, John 14:26; John 16:13; 1 John 2:20, 1 John 2:27), which is received through love (John 14:22, John 14:23). The object of Christ's work is to make men sons of light (John 12:36, John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
John 7:39 The Holy Ghost [πνεῦμα ἅγιον]
The best texts omit ἅγιον , holy, and the definite article is not in the text, so that the strict rendering is simply spirit. Literally, spirit was not yet. Given, in A.V. and Rev., is added to guard against a possible misconception, which, as Alford observes, “no intelligent reader could fall into.” The word spirit, standing thus alone, marks, not the personal Spirit, but His operation or gift or manifestation. Canon Westcott aptly says: “It is impossible not to contrast the mysteriousness of this utterance with the clear teaching of St. John himself on the 'unction' of believers (1 John 2:20sqq.), which forms a commentary, gained by later experience, upon the words of the Lord.” [source]
John 3:11 We speak - we know - we have seen []
After the use of the singular number in John 3:3, John 3:5, John 3:7, John 3:12, the plural here is noteworthy. It is not merely rhetorical - “a plural of majesty” - but is explained by John 3:8, “every one that is born of the Spirit.” The new birth imparts a new vision. The man who is born of the Spirit hath eternal life (John 3:36); and life eternal is to know God and Jesus Christ whom He hath sent (John 17:3). “Ye have an anointing from the Holy One, and ye know ( οἴδατε ) all things” (1 John 2:20). He who is born of water and of the Spirit sees the kingdom of God. This we therefore includes, with Jesus, all who are truly born anew of the Spirit. Jesus meets the we know of Nicodemus (John 3:2), referring to the class to which he belonged, with another we know, referring to another class, of which He was the head and representative. We know ( οἴδαμεν ), absolutely. See on John 2:24. [source]
John 17:11 Holy [ἅγιε]
See on saints, Acts 26:10; also see on 1 Peter 1:15. Compare 1 John 2:20, and righteous Father ( δίκαιε ), John 17:25. This epithet, now first applied to the Father, contemplates God, the holy One, as the agent of that which Christ desires for His disciples - holiness of heart and life; being kept from this evil world. [source]
John 14:23 Abode [μονὴν]
See on John 14:2. Compare 1 John 2:24; 1 John 5:15. [source]
John 21:1 Shewed [ἐφανέρωσεν]
This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, Mark 16:14; John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2). Of the works of Christ (John 2:11; John 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Colossians 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Romans 1:19). Of His manifestation in Christ (1 Timothy 3:16). Of His righteousness (Romans 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Corinthians 3:3; 2 Corinthians 5:11). In the judgment (2 Corinthians 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested. [source]
John 16:22 Have sorrow [λύπην ἔχετε]
This form of expression occurs frequently in the New Testament, to denote the possession or experience of virtues, sensations, desires, emotions, intellectual or spiritual faculties, faults, or defects. It is stronger than the verb which expresses any one of these. For instance, to have faith is stronger than to believe: to have life, than the act of living. It expresses a distinct, personal realization of the virtue or fault or sentiment in question. Hence, to have sorrow is more than to be sorrowful. In Matthew 17:20, Christ does not say if ye believe, but if ye have faith; if faith, in ever so small a degree, is possessed by you as a conscious, living principle and motive. Compare have love (John 13:35; 1 John 4:16); have peace (John 16:33); have trust (2 Corinthians 3:4); have boldness (Hebrews 10:19; 1 John 2:28). [source]
John 1:1 In the beginning was [ἐν ἀρχῇ ἦν]
With evident allusion to the first word of Genesis. But John elevates the phrase from its reference to a point of time, the beginning of creation, to the time of absolute pre-existence before any creation, which is not mentioned until John 1:3. This beginning had no beginning (compare John 1:3; John 17:5; 1 John 1:1; Ephesians 1:4; Proverbs 8:23; Psalm 90:2). This heightening of the conception, however, appears not so much in ἀρχή , beginning, which simply leaves room for it, as in the use of ἦν , was, denoting absolute existence (compare εἰμί , I am, John 8:58) instead of ἐγένετο , came into being, or began to be, which is used in John 1:3, John 1:14, of the coming into being of creation and of the Word becoming flesh. Note also the contrast between ἀρχή , in the beginning, and the expression ἀπ ' ἀρχῆς , from the beginning, which is common in John's writings (John 8:44; 1 John 2:7, 1 John 2:24; 1 John 3:8) and which leaves no room for the idea of eternal pre-existence. “In Genesis 1:1, the sacred historian starts from the beginning and comes downward, thus keeping us in the course of time. Here he starts from the same point, but goes upward, thus taking us into the eternity preceding time” (Milligan and Moulton). See on Colossians 1:15. This notion of “beginning” is still further heightened by the subsequent statement of the relation of the Logos to the eternal God. The ἀρχή must refer to the creation - the primal beginning of things; but if, in this beginning, the Logos already was, then he belonged to the order of eternity. “The Logos was not merely existent, however, in the beginning, but was also the efficient principle, the beginning of the beginning. The ἀρχή (beginning ), in itself and in its operation dark, chaotic, was, in its idea and its principle, comprised in one single luminous word, which was the Logos. And when it is said the Logos was in this beginning, His eternal existence is already expressed, and His eternal position in the Godhead already indicated thereby” (Lange). “Eight times in the narrative of creation (in Genesis) there occur, like the refrain of a hymn, the words, And God said. John gathers up all those sayings of God into a single saying, living and endowed with activity and intelligence, from which all divine orders emanate: he finds as the basis of all spoken words, the speaking Word ” (Godet). [source]
John 10:28 And I give unto them eternal life [καγω διδωμι αυτοις ζωην αιωνιον]
This is the gift of Jesus now to his sheep as stated in John 6:27, John 6:40 (cf. 1 John 2:25; 1 John 5:11). And they shall never perish Emphatic double negative with second aorist middle (intransitive) subjunctive of απολλυμι — apollumi to destroy. The sheep may feel secure (John 3:16; John 6:39; John 17:12; John 18:9). And no one shall snatch them out of my hand Jesus had promised this security in Galilee (John 6:37, John 6:39). No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of my hand. Cf. Colossians 3:3 (Your life is hid together with Christ in God). [source]
John 6:56 Abideth in me and I in him [εν εμοι μενει καγω εν αυτωι]
Added to the phrase in John 6:54 in the place of εχει ζωην αιωνιον — echei zōēn aiōnion (has eternal life). The verb μενω — menō (to abide) expresses continual mystical fellowship between Christ and the believer as in John 15:4-7; 1 John 2:6, 1 John 2:27, 1 John 2:28; 1 John 3:6, 1 John 3:24; 1 John 4:12, 1 John 4:16. There is, of course, no reference to the Lord‘s Supper (Eucharist), but simply to mystical fellowship with Christ. [source]
John 10:11 I am the good shepherd [εγω ειμι ο ποιμην ο καλος]
Note repetition of the article, “the shepherd the good one.” Takes up the metaphor of John 10:2. Vulgate pastor bonus. Philo calls his good shepherd αγατος — agathos but καλος — kalos calls attention to the beauty in character and service like “good stewards” (1 Peter 4:10), “a good minister of Christ Jesus” (1 Timothy 4:6). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke 8:15). “Beauty is as beauty does.” That is καλος — kalos Layeth down his life for his sheep For illustration see 1 Samuel 17:35 (David‘s experience) and Isaiah 31:4. Dods quotes Xenophon (Mem. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: “For I am the one that saves you also so that you are neither stolen by men nor seized by wolves.” Hippocrates has πσυχην κατετετο — psuchēn katetheto (he laid down his life, i.e. died). In Judges 12:3 ετηκα την πσυχην — ethēka tēn psuchēn means “I risked my life.” The true physician does this for his patient as the shepherd for his sheep. The use of υπερ — huper here (over, in behalf of, instead of), but in the papyri υπερ — huper is the usual preposition for substitution rather than αντι — anti This shepherd gives his life for the sin of the world (John 1:29; 1 John 2:2). [source]
John 17:11 And these [και ουτοι]
Note adversative use of και — kai (= but these). I come Futuristic present, “I am coming.” Cf. John 13:3; John 14:12; John 17:13. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew 28:20). Holy Father Only here in the N.T., but see 1 John 2:20; Luke 1:49 for the holiness of God, a thoroughly Jewish conception. See John 6:69 where Peter calls Jesus ο αγιος του τεου — ho hagios tou theou For the word applied to saints see Acts 9:13. See John 17:25 for πατηρ δικαιε — patēr dikaie (Righteous Father). Keep them First aorist (constative) active imperative of τηρεω — tēreō as now specially needing the Father‘s care with Jesus gone (urgency of the aorist tense in prayer). Which Locative case of the neuter relative singular, attracted from the accusative ο — ho to the case of the antecedent ονοματι — onomati (name). That they may be one Purpose clause with ινα — hina and the present active subjunctive of ειμι — eimi (that they may keep on being). Oneness of will and spirit This is Christ‘s prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke 22:24; John 13:4-15). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (John 17:21). [source]
John 21:1 Manifested himself [επανεροσεν εαυτον]
First aorist active indicative of πανεροω — phaneroō with the reflexive pronoun (cf. John 7:4; John 13:4). For the passive see John 1:31; John 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word πανεροω — phaneroō is often used of Christ on earth (John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2), of his works (John 3:5), of the second coming (1 John 2:28), of Christ in glory (Colossians 3:4; 1 John 3:2). At By or upon. Of Tiberias As in John 6:1 instead of the usual “Sea of Galilee.” Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark 16:7; Matthew 28:7, Matthew 28:16). [source]
John 5:23 That all may honour the Son [ινα παντες τιμωσιν τον υιον]
Purpose clause with ινα — hina and present active subjunctive of τιμαω — timaō (may keep on honouring the Son). He that honoureth not the Son Articular present active participle of τιμαω — timaō with negative μη — mē Jesus claims here the same right to worship from men that the Father has. Dishonouring Jesus is dishonouring the Father who sent him (John 8:49; John 12:26; John 15:23; 1 John 2:23). See also Luke 10:16. There is small comfort here for those who praise Jesus as teacher and yet deny his claims to worship. The Gospel of John carries this high place for Christ throughout, but so do the other Gospels (even Q, the Logia of Jesus) and the rest of the New Testament. [source]
John 6:64 That believe not [οι ου πιστευουσιν]
Failure to believe kills the life in the words of Jesus. Knew from the beginning In the N.T. we have εχ αρχης — ex archēs only here and John 16:4, but απ αρχης — ap' archēs in apparently the same sense as here in John 15:27; 1 John 2:7, 1 John 2:24; 1 John 3:11 and see Luke 1:2; 1 John 1:1. From the first Jesus distinguished between real trust in him and mere lip service (John 2:24; John 8:31), two senses of πιστευω — pisteuō Were Present active indicative retained in indirect discourse. And who it was that should betray him Same use of εστιν — estin and note article and future active participle of παραδιδωμι — paradidōmi to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John‘s arrest in Matthew 4:12. Once Judas is termed traitor (προδοτης — prodotēs) in Luke 6:16. Judas had gifts and was given his opportunity. He did not have to betray Jesus. [source]
John 8:55 And ye have not known him [και ουκ εγνωκατε αυτον]
Adversative use again of και — kai = “and yet.” Perfect active indicative of γινωσκω — ginōskō the verb for experiential knowledge. This was true of the κοσμος — kosmos (John 1:10; John 17:25) and of the hostile Jews (John 16:3). Jesus prays that the world may know (John 17:23) and the handful of disciples had come to know (John 17:25). But I know him Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had already claimed (John 7:29). Jesus used οιδα — oida (John 8:19; John 15:21) or γινωσκω — ginōskō (John 17:23, John 17:25) for the knowledge of the Father. No undue distinction can be drawn here. And if I should say Third-class condition (concession), “even if I say,” with και εαν — kai ean Apodosis of the condition. ομοιος — Homoios (like) is followed by the associative-instrumental case υμιν — humin The word πσευστης — pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (John 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1 John 2:4, 1 John 2:22; 1 John 4:20; 1 John 5:10. It is not hard to imagine the quick anger of these Pharisees. [source]
Romans 3:25 Propitiation [ἱλαστήριον]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER-
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These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER-
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Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER-
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Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER-
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Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER-
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This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER-
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Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER-
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The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER-
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In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER-
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The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER-
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In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
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Romans 3:25 A propitiation [ιλαστηριον]
The only other N.T. example of this word is in Hebrews 9:5 where we have the “cherubim overshadowing the mercy seat” In Hebrews the adjective is used as a substantive or as “the propitiatory place” But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning “a votive offering” or “propitiatory gift.” Hence he concludes about Romans 3:25: “The crucified Christ is the votive gift of the Divine Love for the salvation of men.” God gave his Son as the means of propitiation (1 John 2:2). ιλαστηριον — Hilastērion is an adjective There is no longer room for doubting its meaning in Romans 3:25. Through faith, by his blood (δια πιστεως εν τωι αυτου αιματι — dia pisteōs en tōi autou haimati). So probably, connecting εν τοι αιματι — en toi haimati (in his blood) with προετετο — proetheto To show his righteousness See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν — dia tēn paresin). Late word from παριημι — pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις — aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι — proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι — anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
2 Corinthians 3:12 Plainness [παῤῥησίᾳ]
Rev., boldness. See on openly, John 7:13; see on confidence, 1 John 2:28; see on freely, Acts 2:29. The contrast is with the dissembling with which his adversaries charged him. [source]
2 Corinthians 1:21 Anointed [χρισας]
From χριω — chriō to anoint, old verb, to consecrate, with the Holy Spirit here as in 1 John 2:20. [source]
2 Corinthians 5:18 Who reconciled us to himself through Christ [του καταλλαχαντος ημας εαυτωι δια Χριστου]
Here Paul uses one of his great doctrinal words, καταλλασσω — katallassō old word for exchanging coins. Διαλλασσω — Diallassō to change one‘s mind, to reconcile, occurs in N.T. only in Matthew 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic. Καταλλασσω — Katallassō is old verb, but more frequent in later writers. We find συναλλασσω — sunallassō in Acts 7:26 and αποκαταλλασσω — apokatallassō in Colossians 1:20.; Ephesians 2:16 and the substantive καταλλαγη — katallagē in Romans 5:11; Romans 11:15 as well as here. It is hard to discuss this great theme without apparent contradiction. God‘s love (John 3:16) provided the means and basis for man‘s reconciliation to God against whom he had sinned. It is all God‘s plan because of his love, but God‘s own sense of justice had to be satisfied (Romans 3:26) and so God gave his Son as a propitiation for our sins (Romans 3:25; Colossians 1:20; 1 John 2:2; 1 John 4:10). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God‘s terms and is made possible through (δια — dia) Christ. [source]
Galatians 4:19 My little children [τεκνία μου]
Only here in Paul, but often in John. See John 13:33; 1 John 2:1, 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18, etc. See on Galatians 3:26. [source]
Galatians 1:12 Of man [παρὰ ἀνθρώπου]
Better, from man. Παρὰ fromemphasizes the idea of transmission, and marks the connection between giver and receiver. Comp. 1 Thessalonians 2:13; 1 Thessalonians 4:1; 2 Timothy 3:14; Acts 10:22. In the Gospels and Acts παραλαμβάνειν usually means to take, in the sense of causing to accompany, as Matthew 4:5; Matthew 17:1; Mark 4:36, etc. Scarcely ever in the sense of receive: see Mark 7:4. In Paul only in the sense of receive, and only with παρὰ , with the single exception of 1 Corinthians 11:23( ἀπὸ ). The simple λαμβάνω usually with παρὰ , but with ἀπὸ , 1 John 2:27; 1 John 3:22. [source]
Ephesians 5:2 For an odour of a sweet smell [εις οσμην ευωδιας]
Same words in Philemon 4:18 from Leviticus 4:31 (of the expiatory offering). Paul often presents Christ‘s death as a propitiation (Romans 3:25) as in 1 John 2:2. [source]
Colossians 1:17 He is [αὐτὸς ἔστιν]
Both words are emphatic. Ἔστιν is, is used as in John 8:58(see note), to express Christ's absolute existence. “He emphasizes the personality, is the preexistence ” (Lightfoot). For similar emphasis on the pronoun, see Ephesians 2:14; Ephesians 4:10, Ephesians 4:11; 1 John 2:2; Revelation 19:15. [source]
Hebrews 2:17 Wherefore [οτεν]
Old relative adverb It behoved him Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 It behoved him [ωπειλεν]
Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 In all things [κατα παντα]
Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 To be made like unto his brethren [τοις αδελποις ομοιωτηναι]
First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
2 Peter 1:20 No prophecy of Scripture [πασα προπητεια ου]
Like the Hebrew γινεται — lȯkōl but also in the papyri as in 1 John 2:21 (Robertson, Grammar, p. 753).Is (εστιν — ginetai). Rather “comes,” “springs” (Alford), not “is” (ιδιας επιλυσεως — estin).Of private interpretation Ablative case of origin or source in the predicate as with του τεου — gnōmēs in Acts 20:3 and with εχ ημων — tou theou and επιλυσις — ex hēmōn in 2 Corinthians 4:7. “No prophecy of Scripture comes out of private disclosure,” not “of private interpretation.” The usual meaning of επιλυω — epilusis is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges “dissolved” as the idea here. The verb epiluō to unloose, to untie, to release, occurs twice in the N.T., once (Mark 4:34) where it can mean “disclose” about parables, the other (Acts 19:39) where it means to decide. It is the prophet‘s grasp of the prophecy, not that of the readers that is here presented, as the next verse shows. [source]
1 John 5:6 Not by water only [οὐκ ἐν τῷ ὕδατι μόνον]
Lit., not in the water only Rev., with. The preposition ἐν inmarks the sphere or element in which; διά bythe medium through which. For the interchange of ἐν and διά see 2 Corinthians 6:7. The words are probably directed against the teaching of Cerinthus. See on 1 John 2:22. John asserts that Jesus is the Christ, and that He came by blood as well as by water. [source]
1 John 5:19 We are of God [ἐκ τοῦ Θεοῦ ἐσμέν]
For the phrase εἷναι ἐκ tobe from, see on John 1:46. For ἐσμέν weare, see on 1 John 3:1. John expresses the relation of believers to God by the following phrases: To be born or begotten of God, γεννηθῆναι ἐκ τοῦ Θεοῦ (1 John 5:1; 1 John 2:29; 1 John 4:7): denoting the initial communication of the new life. To be of God, εἷναι ἐκ τοῦ Θεοῦ (John 8:47; 1 John 3:10; 1 John 4:6): denoting the essential connection in virtue of the new life. Child of God, τέκνον Θεοῦ (John 1:12; 1 John 3:1, 1 John 3:10): denoting the relation established by the new life. [source]
1 John 5:18 We know [οἴδαμεν]
John uses this appeal to knowledge in two forms: we know (1 John 3:2, 1 John 3:14; 1 John 5:18, 1 John 5:19, 1 John 5:20); ye know (1 John 2:20; 1 John 3:5, 1 John 3:15). [source]
1 John 5:16 Sin a sin [ἁμαρτάνοντα ἁμαρτίαν]
Lit., as Rev., sinning a sin. There is no exact parallel to the phrase in the New Testament. Compare the promise which He promised, 1 John 2:25. [source]
1 John 5:14 Confidence [παῤῥησία]
Rev., boldness. See on 1 John 2:28; see on John 7:13. On have boldness, see on John 16:22. [source]
1 John 4:9 His only-begotten Son [τὸν υἱὸν αὐτοῦ τὸν μονογενῆ]
Lit., His Son, the only-begotten (Son). A mode of expression common in John, enlarging upon the meaning of a noun by the addition of an adjective or a participle with the article. See 1 John 1:2; 1 John 2:7, 1 John 2:8, 1 John 2:25; 1 John 5:4; John 6:41, John 6:44, John 6:50, John 6:51; John 15:1, etc. On only-begotten, see on John 1:14. [source]
1 John 4:17 Boldness [παῤῥησίαν]
See on 1 John 2:28. [source]
1 John 4:10 Propitiation []
See on 1 John 2:2. [source]
1 John 3:7 Doeth righteousness []
See on 1 John 3:4, and compare 1 John 2:29. Note the article τὴν , the righteousness, in its completeness and unity. Not merely doing righteous acts. “In his relation to other men he will do what is just; and in his relation to the gods he will do what is holy; and he who does what is just and holy cannot be other than just and holy” (Plato, “Gorgias,” 507). [source]
1 John 3:5 Ye know []
John's characteristic appeal to Christian knowledge. Compare 1 John 2:20, 1 John 2:21; 1 John 4:2, 1 John 4:14, 1 John 4:16; 1 John 5:15, 1 John 5:18; 3 John 1:12. [source]
1 John 3:4 Whosoever committeth sin [πᾶς ὁ ποιῶν τὴν ἁμαρτίαν]
Rev., better, every one that doeth sin. See on 1 John 3:3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare πᾶς ὁ ἁμαρτάνων whosoeversinneth (1 John 3:6). The phrase to do sin regards sin as something actually realized in its completeness. He that does sin realizes in action the sin (note the article τὴν ) that which includes and represents the complete ideal of sin. Compare do righteousness, 1 John 2:29. [source]
1 John 3:21 Confidence [παῤῥησίαν]
Rev., boldness. See on 1 John 2:28. [source]
1 John 2:6 He abideth in Him [ἐν αὐτῷ μένειν]
To abide in God is a more common expression with John than to be in God, and marks an advance in thought. The phrase is a favorite one with John. See John 15:4sqq.; John 6:56; 1 John 2:24, 1 John 2:27, 1 John 2:28; 1 John 3:6, 1 John 3:24; 1 John 4:12sq.; 1 John 4:15sq. Bengel notes the gradation in the three phrases “to know Him, to be in Him, to abide in Him; knowledge, fellowship, constancy.” [source]
1 John 2:29 Is born of Him [ἐξ αὐτοῦ γεγέννηται]
The interpreters differ as to the reference of Him; some referring it to God, and others to Christ. Against the latter is the fact that men are not said to be born of Christ, but of God; and that to be born of God is a characteristic phrase of John, while to be born of Christ is a phrase which occurs nowhere. On the other hand, the undoubted reference to Christ in 1 John 2:28, would seem to demand a similar reference here. Men are said to abide in Christ as well as in God, and to be born of the Spirit. Westcott's remark is pertinent. “When John thinks of God in relation to men, he never thinks of Him apart from Christ (see 1 John 5:20); and again, he never thinks of Christ in His human nature without adding the thought of His divine nature. Thus a rapid transition is possible from the one aspect of the Lord's divine-human person to the other.” [source]
1 John 2:27 As for you [ὑμεῖς]
Emphatic, as in 1 John 2:24. [source]
1 John 2:24 In the Son and in the Father []
Compare the reverse order in 1 John 2:22. “Here the thought is that of rising through the confession of the Son to the knowledge of the Father; there the thought is of the issue of denial culminating in the denial of the Father” (Westcott). [source]
1 John 2:24 As for you [ὑμεῖς]
This is the rendering of the Rev. The force of the emphatic you at the beginning of the sentence is utterly lost in the A.V., which takes the pronoun simply as nominative to ye have heard. You is emphatic by way of contrast with the false teachers (1 John 2:22). [source]
1 John 2:20 An unction [χρίσμα]
The word means that with which the anointing is performed - the unguent or ointment. In the New Testament only here and 1 John 2:27. Rev., an anointing. The root of this word and of Χριστός , Christ, is the same. See on Matthew 1:1. The anointing is from the Anointed. [source]
1 John 2:1 My little children [τεκνία μου]
Τεκνίον , little child, diminutive of τέκνον childoccurs in John 8:33; 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18; 1 John 4:4; 1 John 5:21. This particular phrase is found only here (best texts omit my in 1 John 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, παιδία children(John 21:5) which John also uses (1 John 2:13, 1 John 2:18). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying: “O my son why dost thou fly from me thy father? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me.” [source]
1 John 1:5 In Him is no darkness at all [καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]
1 John 2:18 It is the last hour [εσχατη ωρα εστιν]
This phrase only here in N.T., though John often uses ωρα — hōra for a crisis (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28, etc.). It is anarthrous here and marks the character of the “hour.” John has seven times “the last day” in the Gospel. Certainly in 1 John 2:28 John makes it plain that the παρουσια — parousia might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this “last hour” whether it covers a period, a series, or the final climax of all just at hand. [source]
1 John 2:19 That they might be made manifest [ινα πανερωτωσιν]
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 1:8 The truth []
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
-DIVIDER-
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
-DIVIDER-
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER-
-DIVIDER-
[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-
-DIVIDER-
1. The Revelation of the Divine Being by a special title. -DIVIDER-
-DIVIDER-
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
-DIVIDER-
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-
-DIVIDER-
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-
-DIVIDER-
-DIVIDER-
Actual Names Used. -DIVIDER-
-DIVIDER-
(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-
-DIVIDER-
1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
-DIVIDER-
2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
-DIVIDER-
-DIVIDER-
The constituents of the compressed phrase are all used separately by John. -DIVIDER-
-DIVIDER-
(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-
-DIVIDER-
(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
-DIVIDER-
(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-
-DIVIDER-
In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
-DIVIDER-
On 1 John 4:2, see note. -DIVIDER-
-DIVIDER-
(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-
-DIVIDER-
(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-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
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-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
-DIVIDER-
-DIVIDER-
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 They all are not [ουκ εισιν παντες]
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 2:20 Anointing [χρισμα]
Old word for result These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have “the oil of anointing” (το ελαιον του χρισματος — to elaion tou chrismatos Exodus 29:7), the Holy Spirit. This word in the N.T. only here and 1 John 2:27. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.). [source]
1 John 1:1 From the beginning [ἀπ ' ἀρχῆς]
The phrase occurs twice in the Gospel (John 8:44; John 15:27); nine times in the First Epistle, and twice in the Second. It is used both absolutely (John 3:8; John 2:13, John 2:14), and relatively (John 15:27; 1 John 2:24). It is here contrasted with “in the beginning” (John 1:1). The difference is that by the words “in the beginning,” the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. “The Word was in the beginning.” In the words “from the beginning,” the writer looks back to the initial point of time, and describes what has been in existence from that point onward. Thus, “in the beginning” characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. “From the beginning” characterizes His development in time. Note the absence of the article both here and in John 1:1. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as “beginning.” [source]
1 John 2:18 As ye heard [κατως ηκουσατε]
First aorist active indicative of ακουω — akouō cometh “Is coming.” Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mark 13:6, Mark 13:22; Matthew 24:5, Matthew 24:15, Matthew 24:24) and so Paul taught (Acts 20:30; 2 Thessalonians 2:3). These false Christs (Matthew 24:24; Mark 13:22) are necessarily antichrists, for there can be only one. Αντι — Anti can mean substitution or opposition, but both ideas are identical in the word αντιχριστος — antichristos (in N.T. only here, 1 John 2:22; 1 John 4:3; 2 John 1:7). Westcott rightly observes that John‘s use of the word is determined by the Christian conception, not by the Jewish apocalypses.Have there arisen (γεγονασιν — gegonasin). Second perfect active indicative of γινομαι — ginomai antichrists (αντιχριστοι πολλοι — antichristoi polloi). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.Whereby By the fact that these many antichrists have come. [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 2:22 The liar [ο πσευστης]
The liar (with the article) par excellence. Rhetorical question to sharpen the point made already about lying in 1 John 1:6, 1 John 1:10; 1 John 2:4, 1 John 2:21. See 1 John 5:5 for a like rhetorical question. [source]
1 John 2:27 And as for you [και υμεις]
Prolepsis again as in 1 John 2:24. [source]
1 John 2:29 If ye know [εαν ειδητε]
Third-class condition again with εαν — ean and second perfect active subjunctive of οιδα — oida If ye know by intuitive or absolute knowledge that Christ (because of 1 John 2:28) is righteous, then “ye know” or “know ye” (γινωσκετε — ginōskete either indicative or imperative) by experimental knowledge (so γινωσκω — ginōskō means in contrast with οιδα — oida). [source]
1 John 3:1 Children [τεκνα]
As in John 1:12 and with an allusion to γεγεννηται — gegennētai in 1 John 2:29 in an effort “to restore the waning enthusiasm of his readers, and to recall them to their first love” (Brooke).And such we are (και εσμεν — kai esmen). “And we are.” A parenthetical reflection characteristic of John (και νυν εστιν — kai nun estin in John 5:25 and και ουκ εισιν — kai ouk eisin in Revelation 2:2; Revelation 3:9) omitted by Textus Receptus, though, in the old MSS.Because it knew him not Second aorist active indicative of γινωσκω — ginōskō precisely the argument in John 15:18. [source]
1 John 3:2 If he shall be manifested [εαν πανερωτηι]
As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι — homoioi autōi). Αυτωι — Autōi is associative instrumental case after ομοιοι — homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω — horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
1 John 3:4 Sin is lawlessness [η αμαρτια εστιν η ανομια]
The article with both subject and predicate makes them coextensive and so interchangeable. Doing sin is the converse of doing righteousness (1 John 2:29). The present active participle (ποιων — poiōn) means the habit of doing sin. [source]
1 John 3:7 Let no man lead you astray [μηδεις πλανατω υμας]
Present active imperative of πλαναω — planaō “let no one keep on leading you astray.” See 1 John 1:8; 1 John 2:26. Break the spell of any Gnostic charmer. [source]
1 John 3:1 Hath bestowed [δεδωκεν]
Perfect active indicative of διδωμι — didōmi state of completion, “the endowment of the receiver” (Vincent).That we should be called (ινα κλητωμεν — hina klēthōmen). Sub-final use of ινα — hina with the first aorist passive subjunctive of καλεω — kaleō to call or name, as in Matthew 2:23.Children As in John 1:12 and with an allusion to γεγεννηται — gegennētai in 1 John 2:29 in an effort “to restore the waning enthusiasm of his readers, and to recall them to their first love” (Brooke).And such we are (και εσμεν — kai esmen). “And we are.” A parenthetical reflection characteristic of John (και νυν εστιν — kai nun estin in John 5:25 and και ουκ εισιν — kai ouk eisin in Revelation 2:2; Revelation 3:9) omitted by Textus Receptus, though, in the old MSS.Because it knew him not Second aorist active indicative of γινωσκω — ginōskō precisely the argument in John 15:18. [source]
1 John 3:2 It is not yet made manifest [ουπω επανερωτη]
First aorist passive indicative of πανεροω — phaneroō For the aorist indicative with ουπω — oupō with a future outlook Brooke notes Mark 11:2; 1 Corinthians 8:2; Hebrews 12:4; Revelation 17:10, Revelation 17:12.What we shall be (τι εσομετα — ti esometha). Not τινες — tines (who), but τι — ti (what) neuter singular predicate nominative. “This what suggests something unspeakable, contained in the likeness of God” (Bengel).If he shall be manifested As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι — homoioi autōi). Αυτωι — Autōi is associative instrumental case after ομοιοι — homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω — horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
1 John 3:5 Was manifested [επανερωτη]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι — hina tas hamartias arēi). Purpose clause with ινα — hina and first aorist active subjunctive of αιρω — airō as in John 1:29. In Isaiah 53:11 we have αναπερω — anapherō for bearing sins, but αιρω — airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω — aphaireō and Hebrews 10:11 περιαιρεω — periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας — hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν — hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
1 John 3:15 No [πασου]
According to current Hebraistic idiom = μενουσαν — oudeis as in 1 John 2:19, 1 John 2:21.Abiding (μενω — menousan). Present active feminine accusative predicate participle of menō “a continuous power and a communicated gift” (Westcott). [source]
1 John 3:21 Boldness toward God [παρρησιαν προς τον τεον]
Even in prayer (Hebrews 4:16). See also 1 John 2:28. [source]
1 John 4:7 Of God [εκ του τεου]
Even human love comes from God, “a reflection of something in the Divine nature itself” (Brooke). John repeats the old commandment of 1 John 2:7. Persistence in loving (present tense αγαπωμεν — agapōmen indicative and αγαπων — agapōn participle) is proof that one “has been begotten of God” (εκ του τεου γεγεννηται — ek tou theou gegennētai as in 1 John 2:29) and is acquainted with God. Otherwise mere claim to loving God accompanied by hating one‘s brother is a lie (1 John 2:9-11). [source]
1 John 4:10 We loved [ηγαπησαμεν]
First aorist active indicative, but B reads ηγαπηκαμεν — ēgapēkamen (perfect active, we have loved).He (αυτος — autos). Emphatic nominative (God).To be the propitiation Merely predicate accusative in apposition with υιον — huion (Son). For the word see 1 John 2:2; Romans 3:25 for ιλαστηριον — hilastērion and for περι — peri see also 1 John 2:2. [source]
1 John 4:10 To be the propitiation [ιλασμον]
Merely predicate accusative in apposition with υιον — huion (Son). For the word see 1 John 2:2; Romans 3:25 for ιλαστηριον — hilastērion and for περι — peri see also 1 John 2:2. [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 5:1 That Jesus is the Christ [οτι Ιησους εστιν ο Χριστος]
The Cerinthian antichrist denies the identity of Jesus and Christ (1 John 2:22). Hence John insists on this form of faith Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. “The Divine Begetting is the antecedent, not the consequent of the believing” (Law). For “is begotten of God” (εκ του τεου γεγεννηται — ek tou theou gegennētai) see 1 John 2:29; 1 John 3:9; 1 John 4:7; 1 John 5:4, 1 John 5:18. John appeals here to family relationship and family love. [source]
1 John 5:5 And who is he that overcometh? [τις εστιν δε ο νικων]
Not a mere rhetorical question (1 John 2:22), but an appeal to experience and fact. Note the present active articular participle (νικων — nikōn) like νικαι — nikāi (present active indicative in 1 John 5:4), “the one who keeps on conquering the world.” See 1 Corinthians 15:57 for the same note of victory (νικος — nikos) through Christ. See 1 John 5:1 for ο πιστευων — ho pisteuōn (the one who believes) as here. [source]
1 John 5:5 Jesus is the Son of God [Ιησους εστιν ο υιος του τεου]
As in 1 John 5:1 save that here ο υιος του τεου — ho huios tou theou in place of Χριστος — Christos and see both in 1 John 2:22. Here there is sharp antithesis between “Jesus” (humanity) and “the Son of God” (deity) united in the one personality. [source]
1 John 5:13 I have written [εγραπσα]
Not epistolary aorist, but refers to 1 John 5:1-12 of this Epistle as in 1 John 2:26 to the preceding verses. [source]
1 John 5:14 Toward him [προς αυτον]
Fellowship with (προς — pros face to face) Christ. For boldness see 1 John 2:28. [source]
1 John 5:18 We know [οιδαμεν]
As in 1 John 3:2, 1 John 3:14; 1 John 5:15, 1 John 5:19, 1 John 5:20. He has “ye know” in 1 John 2:20; 1 John 3:5, 1 John 3:15. [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 1:5 Lady [κυρια]
Vocative case and in the same sense as in 2 John 1:1.As though I wrote (ως γραπων — hōs graphōn). Common idiom ως — hōs with the participle (present active) for the alleged reason.New As in 1 John 2:7., which see.We had (ειχαμεν — eichamen). Imperfect active (late α — ̇a form like ειχαν — eichan in Mark 8:7) of εχω — echō and note ειχετε — eichete with απ αρχης — ap' archēs in 1 John 2:7. Not literary plural, John identifying all Christians with himself in this blessing.That we love one another Either a final clause after ερωτω — erōtō as in John 17:15 or an object clause in apposition with εντολην — entolēn like 1 John 2:27; 1 John 3:23 and like 2 John 1:6. [source]
2 John 1:5 New [καινην]
As in 1 John 2:7., which see.We had (ειχαμεν — eichamen). Imperfect active (late α — ̇a form like ειχαν — eichan in Mark 8:7) of εχω — echō and note ειχετε — eichete with απ αρχης — ap' archēs in 1 John 2:7. Not literary plural, John identifying all Christians with himself in this blessing.That we love one another Either a final clause after ερωτω — erōtō as in John 17:15 or an object clause in apposition with εντολην — entolēn like 1 John 2:27; 1 John 3:23 and like 2 John 1:6. [source]
2 John 1:5 That we love one another [ινα αγαπωμεν αλληλους]
Either a final clause after ερωτω — erōtō as in John 17:15 or an object clause in apposition with εντολην — entolēn like 1 John 2:27; 1 John 3:23 and like 2 John 1:6. [source]
2 John 1:7 Are gone forth [εχηλταν]
Second aorist active indicative of εχερχομαι — exerchomai perhaps an allusion to the crisis when they left the churches (1 John 2:19, same form).Even they that confess not (οι μη ομολογουντες — hoi mē homologountes). “The ones not confessing” (μη — mē regular negative with the participle). The articular participle describes the deceivers (πλανοι — planoi).That Jesus Christ cometh in the flesh “Jesus Christ coming in the flesh.” Present middle participle of ερχομαι — erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα — elēluthota (perfect active participle) in this same construction with ομολογεω — homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος — houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
2 John 1:7 This [ουτος]
See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20. [source]
2 John 1:7 The deceiver and the antichrist [ο πλανος και ο αντιχριστος]
Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
2 John 1:7 That Jesus Christ cometh in the flesh [Ιησουν Χριστον ερχομενον εν σαρκι]
“Jesus Christ coming in the flesh.” Present middle participle of ερχομαι — erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα — elēluthota (perfect active participle) in this same construction with ομολογεω — homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος — houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
Jude 1:4 Ungodly men [ασεβεις]
Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες — metatithentes). Present active participle of μετατιτημι — metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα — charita) into “lasciviousness” (εις ασελγειαν — eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην — despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι — arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Jude 1:4 Our only Master and Lord [τον μονον δεσποτην και κυριον ημων]
For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην — despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι — arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Jude 1:4 Denying [αρνουμενοι]
So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Jude 1:4 Set forth [προγεγραμμενοι]
Perfect passive participle of προγραπω — prographō to write of beforehand, for which verb see Galatians 3:1; Romans 15:4.Unto this condemnation (εις τουτο το κριμα — eis touto to krima). See 2 Peter 2:3 for κριμα — krima and εκπαλαι — ekpalai Παλαι — Palai here apparently alludes to Judges 1:14, Judges 1:15 (Enoch).Ungodly men Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες — metatithentes). Present active participle of μετατιτημι — metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα — charita) into “lasciviousness” (εις ασελγειαν — eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην — despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι — arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Revelation 3:18 Anoint thine eyes with eye-salve [κολλούριον ἔγχρισον τοὺς ὀφθαλμούς σου]
The correct reading is ἔγχρισαι , the infinitive, to anoint, instead of the imperative. So Rev., eye-salve to anoint thine eyes. Κολλούριον , of which the Latin collyrium is a transcript, is a diminutive of κολλύρα aroll of coarse bread. See 1 Kings 14:3, Sept.; A.V., cracknels. Here applied to a roll or stick of ointment for the eyes. Horace, describing his Brundisian journey, relates how, at one point, he was troubled with inflamed eyes, and anointed them with black eye-salve (nigra collyria. Sat., i., v., 30). Juvenal, describing a superstitious woman, says: “If the corner of her eye itches when rubbed, she consults her horoscope before calling for salve ” (collyria; vi., 577). The figure sets forth the spiritual anointing by which the spiritual vision is purged. Compare Augustine, “Confessions,” vii., 7,8. “Through my own swelling was I separated from Thee; yea, my pride-swollen face closed up mine eyes … . It was pleasing in Thy sight to reform my deformities; and by inward goads didst Thou rouse me, that I should be ill at ease until Thou wert manifested to my inward sight. Thus, by the secret hand of Thy medicining, was my swelling abated, and the troubled and bedimmed eyesight of my mind, by the smarting anointings of healthful sorrows, was from day to day healed.” Compare 1 John 2:20, 1 John 2:27. [source]
Revelation 16:13 Of the dragon [του δρακοντος]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου — tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Revelation 16:13 Of the false prophet [του πσευδοπροπητου]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Revelation 3:7 The holy, he that is true [ο αγιοσ ο αλητινος]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος — Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος — hagios and αλητινος — alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης — alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει — ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων — kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει — ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων — kai oudeis anoigei) over against κλειει — kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]
Revelation 9:10 Like unto scorpions [ομοιας σκορπιοις]
Aleph A wrongly have ομοιοις — homoiois (agreeing with σκορπιοις — skorpiois instead of with ουρας — ouras). It is a condensed idiom for “like unto the tails of the scorpions” as we have it in Revelation 13:11 (cf. Matthew 5:20; 1 John 2:2).Stings (κεντρα — kentra). Old word from κεντρεω — kentreō (to prick, to sting), in N.T. only here, Acts 26:14 (about Paul); 1 Corinthians 15:55 (about death). It is used “of the spur of a cock, the quill of the porcupine, and the stings of insects” (Vincent). It was the goad used for oxen (Proverbs 26:3; Acts 26:14).In their tails This locates “their power to hurt” (η εχουσια αυτων αδικησαι — hē exousia autōn adikēsai infinitive here, ινα αδικησουσιν — hina adikēsousin in Revelation 9:4) in their tails. It might have been in other organs. [source]

What do the individual words in 1 John 2:2 mean?

And He [the] propitiation is for the sins of us not of ours and only but also all the world
καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν οὐ ἡμετέρων δὲ μόνον ἀλλὰ καὶ ὅλου τοῦ κόσμου

ἱλασμός  [the]  propitiation 
Parse: Noun, Nominative Masculine Singular
Root: ἱλασμός  
Sense: an appeasing, propitiating.
ἁμαρτιῶν  sins 
Parse: Noun, Genitive Feminine Plural
Root: ἁμαρτία  
Sense: equivalent to 264.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
ἡμετέρων  of  ours 
Parse: Personal / Possessive Pronoun, Genitive Feminine 1st Person Plural
Root: ἡμέτερος  
Sense: our, your.
μόνον  only 
Parse: Adverb
Root: μόνον  
Sense: only, alone, but.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
κόσμου  world 
Parse: Noun, Genitive Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.