ἀρχή, ῆς, ἡ = beginning, origin, the first cause, ruler, authority, rule, office under BAGD 111b.

1 1 John 1 (1:1) ἀρχή, ῆς, ἡ = beginning, origin, the first cause, ruler, authority, rule, office under BAGD 111b. ἀκηκόαμεν perfect active ἀκούω. ἑωράκαμεν perfect active ὁράω = see, catch sight of, notice (of sense perception under BAGD 577b. ὀφθαλμός, οῦ, ὁ = eye, (as organ of sense perception), (transferred to mental and spiritual understanding) under BAGD 599a-. ἐθεασάμεθα aorist active θεάομαι = see, look at, behold, (with physical eyes), see (in the sense) come to see, visit (passive) be seen, be noticed, attract attention (the perception is wholly supersensual) see, perceive under BAGD 353a. χείρ, χειρός, ἡ = hand under BAGD 879b. ἐψηλάφησαν aorist active ψηλαφάω = feel (about for) touch, handle, grope after someone or something under BAGD 892b. ζωή, ῆς, ἡ = life, (of life in the physical sense), means of sustenance, livelihood, (of the supernatural life belonging to God and Christ, which the believers will receive in the future, but which they also enjoy here and now) under BAGD 340b. Grammatical note = Iterative perfect. When the context suggests that the action of the verb occurred at intervals, the verb is said to be an iterative perfect. This use could also be seen as a subdivision of the consummative use of the perfect which emphasizes the past action (rather than the resulting present state). As seen from the examples below, this usage occurs mostly in the Johannine texts. The state of affairs in which the disciples were in the very presence of the Lord occurred at repeated intervals for a period of three and a half years. See KMP, 302-303. I would quibble and say they were with Jesus for just under two years. We rely too heavily on the artificial chronology of the Johannine gospel.

2 Grammatical note = Relative Pronouns. A relative pronoun is a pronoun that (usually) relates back to an antecedent noun and allows the writer to make an additional explanatory comment about that noun. The entire clause introduced by the relative pronoun is called a relative clause. The relative pronoun is normally translated in English as who, which, or that. Sometimes the antecedent of the relative pronoun is not stated or the relative pronoun points forward to a postcedent. One should note that a relative pronoun (like all pronouns) matches the gender and number of its antecedent. When translating from Greek into English, if a masculine or feminine relative pronoun is not referring to a personal entity, the translator should use which or that. Notice in (1 John 1:1) that there is no antecedent for the relative pronouns. See KMP, 394-95. (1:2) ἐφανερώθη aorist passive φαvεόω = reveal, make known, show (passive) become visible (or) known, be revealed, show (or) reveal oneself, be revealed, appear under BAGD 852b. ἑωράκαμεν perfect active ὁράω. μαρτυρέω = (active) bear witness, be a witness, bear witness to, declare, confirm, testify favorably, speak well (of), approve (of), (in ecclesiastical usage with regard to martyrdom) bear witness, testify, be a witness (unto death), be martyred (passive) be witnessed, have witness borne, be well spoken of, be approved under BAGD 492b. ἀπαγγέλλω = report, announce, tell, proclaim (of something in the present or future) under BAGD 79a. ὅστις, ἥτις, ὁ τι = (generically or generalizing) whoever, every one who, (qualitatively), (to emphasize a characteristic quality), (quite often ὅστις takes the place of the simple relative ὅς), (the use of ὅ τι as an interrogative word in the NT is doubtful, since all of the passages where this use might occur are text-critically uncertain) under BAGD 586b. ἐφανερώθη aorist passive φανερόω.

3 Grammatical note = Pronominal Adjective. Pronominal adjectives ( my, your, our, your ) are sometimes listed as an additional category of possessive pronouns, but they are rightly classified as pronominal adjectives. As adjectives, they match the nouns they modify in gender, case, and number. Pronominal adjectives, however, do overlap in function with the possessive pronoun, perhaps with added emphasis. See KMP, 397. (1:3) ἑωράκαμεν perfect active ὁράω. ἀκηκόαμεν perfect active ἀκούω. κοινωνία, ας, ἡ = association, communion, fellowship, close relationship (hence a favorite expression for the marital relationship as the most intimate between human beings), generosity, fellow-feeling, altruism, participation, sharing in something under BAGD 438b. ἔχημεν present active subjunctive ἔχω. ἡμέτερος, α, ον = our under BAGD 347b. Rare. (1:4) ᾖ - present active subjunctive εἰμί. πεπληρωμένη perfect passive participle πληρόω = make fill, fill (full), (of persons), (of time) fill (up), complete, bring (something) to completion, finish (something already begun), fulfill, (of the fulfillment of divine predictions or promises) under BAGD 670b. Grammatical note = (Text critical notes on 1 John 1:4). (1) Translate passage as it stands. (2) Note the difference in meaning that the variant makes. (3) Record which manuscripts support the variant reading provided in parentheses. (4) Why do you think the editors of your GNT favored the reading that they did? See KMP, 39. Grammatical note = Person and Number. A more common literary use of person related to the first person plural we. There are at least three different functions of we in the NT: (1) an editorial we, (2) the exclusive we, and (3) the inclusive we. The editorial we have the function of I and is similar to

4 many books written in English that use we This use of the first personal plural (sometimes called the epistolary plural ) is often employed in letters or epistles when it seems clear the author is really only referring to himself. For examples, in Rom 1:15 Paul writes, We have received grace and apostleship through Him to bring about the obedience of faith among the nations. For more examples of the editorial we, see 1 John 1:4. See KMP 191 and n6. I find this odd. As if Koestenberger et al are reluctant to consider that we means we that there might be one person who writes/speaks on behalf of a group or an entire community. Grammatical note = Perfect Periphrastic (present form of εἰμι + perfect participle). For more examples of perfect periphrastics, see 1 John 1:4. See KMP, 343 and n72. (1:5) ἄγγελία, ας, ἡ = message, command under BAGD 7a. Rare. φῶς, φωτός, τό = light, (literal), (by metonymy), (that which is illumined by light), (the figurative meaning), (bearers or bringers of this kind of light) under BAGD 871b. σκοτία, ας, ἡ = darkness, gloom, (literal), (figurative) under BAGD 757a. οὐδείς, οὐδεμία, οὐδέν = (as an adjective), (as a substantive) no one, nobody, nothing, (non-literally) worthless, meaningless, invalid, (the accusative) in no respect, in no way under BAGD 591b. Grammatical note = Word Order within Sentences. Porter also helpfully reminds us that NT authors had their own distinctive styles Such caveats about individual stylistic differences must be kept in mind even as we tentatively make some observations about regular word order in the GNT. Below is a chart which lists possible emphatic orders (word orders that deviate from the norm). Context must clarify the purpose of the deviation. Possible a new topic is being introduced, or a contrast is being drawn. Only the literary context can clarify the author s purpose in deviating from typical Greek word order. The exegete should also consider the possibility that an ancient author is unconsciously varying his style. Possible Emphatic Word Orders. Predicate nominative or Predicate adjective. Subject or Verb. 1 John 1:5. See KMP, 449-50. Compare 1 John 1:5 to John 1:1 perhaps we would normally see fos estin ho theos.

5 (1:6) εἴπωμεν aorist active subjunctive λέγω. περιπατέω = go about, walk around, (figurative) (of the) walk of life, live, conduct oneself under BAGD 649a. ψευδόμεθα present middle ψεύδομαι = lie, tell a falsehood, (try to) deceive by lying, tell lies to, impose upon someone under BAGD 891b. ἀλήθεια, ας, ἡ = truthfulness, dependability, uprightness, truth (opposite of φευδος), (especially of the content of Christianity as the absolute truth), reality under BAGD 35b. (1:7) περιπατῶμεν present active subjunctive περιπατέω. This is an example where the indicative and subjunctive forms look the same. αἷμα, ατος, τό = blood, (literal) (of human blood), (of the blood of animals), (figurative) (as the seat of life), (blood and life as an expiratory sacrifice), (of the [apocalyptic] red color, whose appearance in heaven indicates disaster under BAGD 22b. καθαρίζω = make clean, cleanse, purify, (literal) (of physical uncleanness), make someone clean, remove something by (or) for the purpose of purification, (figurative), (of moral and religious cleansing) cleanse, purify, remove by (or) for the purpose of purification, set free someone from something under BAGD 387a. ἀμαρτία, ας, ἡ = sin, (the action itself as well as its result, every departure from the way of righteousness, both human and divine), (in Johannine usage is conceived as a condition or characteristic quality) sinfulness (as is opposed to ἀληθεια), (Paul thinks of sin almost in personal terms), (special sins) under BAGD 43a. (1:8) πλανάω = (active) lead astray, cause to wander, (figurative) mislead, deceive someone (passive) go astray, be misled, wander about, (as a symbol of men who

6 strayed from the right way), wander away (as the passive) be deceived, be misled under BAGD 665a. Grammatical note = Present, Imperfect, and Future Indicatives. At times an English translation of the Bible may seem to run contrary to other passages in the Bible. For example, 1 John 3:6 reads, Everyone who remains in Him does not sin; everyone who sins has not seen Him or known Him. The difficult is that it seems to contradict both experience and other passages of Scripture. John himself previously stated, If we say, We have no sin, we are deceiving ourselves, and the truth is not in us (1 John 1:8; see also v 10). There are two main ways to view the present tense-form verb ἁμαρτανει in 1 John 3:6. It is either to be interpreted as a gnomic present (a general truth) or an iterative present (a repeated or customary action). If it is a gnomic present, then the interpreter has another choice to make. Is John describing something that is an actual possibility or something that is in view of our eschatological hope The better option is to view the verb ἁμαρτανει as an iterative present which involves the idea of a repetitive or customary action. But what contextual evidence is there to interpret the verb with such a nuance? See KMP, 253. I think these fine Southern Baptist scholars are trying to avoid the idea of Christian perfection which is a distinctly Wesleyan emphasis. I could be wrong. (1:9) ὁμολογῶμεν present active subjunctive ὁμολογέω = promise, assure, agree, admit, confess, (as a term in religious and moral usage), declare (publicly), acknowledge, confess, (also) confess that one is something, praise under BAGD 568a. πιστός, ή, όν = trustworthy, faithful, dependable, inspiring trust or faith (active) trusting, cherishing faith or trust under BAGD 664b-. δίκαιος, α, ον = (of men) upright, just, righteous, (with emphasis on the legal aspect), (with emphasis on the religious aspect), (of God) under BAGD 195b. ἀφῇ - aorist active subjunctive αφίημι = let go, send away, (with impersonal object), give up, utter, (in a legal sense) divorce, cancel, remit, pardon, leave, (figurative) give up, abandon, let, let go, tolerate (with accusative) under BAGD 125b. καθαρίσῃ - future active subjunctive καθαρίζω.

7 ἀδικία, ας, ἡ = wrongdoing, (plural) misdeeds, unrighteousness, wickedness, injustice under BAGD 17b. Grammatical note = Dependent Clause Subjunctives. Purpose of Result Clause. The most common use of the subjunctive is following the particle ἱνα, and the most frequent use of the ἱνα clause is to express purpose. The purpose clause answers the question Why? and is usually translated that, in order that, or to (the last option is translated similar to an infinitive). Closely related to a purpose clause is a result clause (the main difference is that a purpose clause is an intended result and a result clause is something that already actually occurred, whether intended or not). The result clause is usually translated that, so that, or with the result that. In addition to ἱνα, ὁπως is also sometimes used with a result clause. Clearly in (1 John 1:9) there is no doubt as to whether God will forgive our sins. The idea here is If we confess our sins, He is faithful and just so that [as a result] he forgives our sins. See KMP, 202-03. (1:10) ἡμαρτήκαμεν perfect active ἁμαρτάνω = do wrong, sin (of offenses against the religious and moral law of God) under BAGD 42a. ψεύστης, ου, ὁ = liar under BAGD 892b. Rare. Grammatical note = See note on Indicatives under 1:8. See KMP, 253. Grammatical note = Consummative Perfect. Whereas the intensive use of the perfect emphasizes the resulting state of a past action, the consummative use emphasizes the completed action that brought about the resulting state. In other words, the accomplishment of the action is so emphasizes that the resulting state is merely the vague condition of the occurrence having actually taken place on a particular occasion or, more generally, at least once in the past. Verbs that fit into this category are often transitive in nature (they can take a direct object). It is usually best to translate this type of perfect with the English present perfect ( have/has + past tense). For more examples of the consummative perfect, see 1 John 1:10. See KMP, 299. (2:1) τεκνίον, ους, τό = (little) child under BAGD 808a. Rare.

8 ἁμάρτητε aorist active subjunctive ἁμαρτάνω. ἁμάρτῃ - aorist active subjunctive ἁμαρτάνω. παράκλητος, ου, ὁ = (originally meant in the passive sense), one who appears in another s behalf, mediator, intercessor helper under BAGD 618a. Grammatical note = Apposition. Similar to other cases, the accusative can be used in apposition to a second substantive in the accusative. Typically, the two accusatives occur one after the other, both referring to the same person or thing, with the second accusative further specifying the first accusative. It is often helpful to insert the word namely before the second substantive to help determine whether placing the word namely before the second substantive to help determine whether placing the words in apposition to each other makes sense. For example, in 1 John 2:1 the relationship between advocate and Jesus Christ can be brought out by saying We have an advocate with the Father, namely Jesus Christ the righteous. In such instances, the first accusative substantive can belong to any accusative category, and the second accusative serves to clarify the first. Notice here that nouns in apposition do not need to be next to each other in Greek. It is the use of the case that helps identify how they are functioning and their relationship to each other. In the present instance, the apposition is several words removed from the initial object. See KMP 67-68. (2:2) ἱλασμός, οῦ, ὁ = expiation, propitiation under BAGD 375b. ὅλος, η, ον = whole, entire, complete under BAGD 564b. Grammatical note = ἱλαστηριον ( a propitiation ) This word refers to the means by which God s wrath is appeased and grammatically it is a double accusative (the other accusative being hon). ἱλαστηριον only occurs here and in Heb 9:5 but ἱλασμος ( appeasement necessitated by sin ) occurs in 1 John 2:2 and See KMP, 116. I would respectfully suggest the authors are on this occasion reading into ἱλαστηριον their particular understanding of atonement ( God s wrath is appeased ). I recently saw an article by evangelical writers who insist that penal substitutionary atonement theory is not a theory of atonement. That is very simply

how Jesus atones. Maybe. That strikes me however as a rather imperious pronouncement. 9