ml_tn/tn_1JN.tsv

Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
front:intro	nl27				0	# Introduction to 1 John\n\n## Part 1: General Introduction\n\n### Outline of the book of 1 John\n\nThis is a letter that the apostle John wrote to challenge and correct false teachings that were leading followers of Jesus to believe wrong things and live in wrong ways. At that time, the letter form had distinct opening and closing sections. The main body of the letter came in between.\n\n1. Opening of Letter (1:1-4)\n2. Main Body of Letter (1:5–5:12)\n\n* Genuine believers obey God and love one another (1:5–2:17)\n* It is false teaching to deny that Jesus is the Messiah (2:18–2:27)\n* Genuine children of God do not sin (2:28–3:10)\n* Genuine believers help one another sacrificially (3:11–18)\n* Genuine believers have confidence in prayer (3:19–24)\n* It is false teaching to deny that Jesus became human (4:1–6)\n* Genuine believers love one another as God has loved them (4:7–21)\n* It is false teaching to deny that Jesus is the Son of God (5:1–12)\n\n1. Closing of Letter (5:13-21)\n\n### Who wrote the book of 1 John?\n\nThe author of this letter does not give his name. However, since early Christian times, the church has widely considered the apostle John to be the author. He wrote the Gospel of John, and there are many similarities between the content of that book and this letter. If John did write this letter, he probably did so near the end of his life.\n\n### To whom was the book of 1 John written?\n\nThe author wrote this letter to people whom he addresses as “beloved” and, figuratively, as “my little children.” This probably means believers in various churches located in the area where John was then living.\n\n### What is the book of 1 John about?\n\nFalse teachers were encouraging followers of Jesus to believe wrong things and to live in wrong ways. John wanted to challenge and correct those false teachings so that the people who received his letter would continue to believe the truth they had been taught and live in right ways. The false teachers were saying that these people were not saved; John wanted to assure them that they were saved.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “1 John” or “First John.” They may also choose a different title, such as “The First Letter from John” or “The First Letter John Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Who were the people whom John spoke against?\n\nThe false teachers John was challenging seem to have held beliefs similar to what would later become known as Gnosticism. Those false teachers believed that the physical world was evil. They thought that God would not become human, since they considered the physical body to be evil, so they denied that Jesus was God come to earth in human form. (See: [[rc://*/tw/dict/bible/kt/evil]])\n\n## Part 3: Important Translation Issues\n\n### “sin”\n\nIn chapter 1, John says that we should not deny that we have sinned. Rather, if we confess our sin, God will forgive us. In chapter 2, John says that he is writing this letter so that the recipients will not sin, but he adds that if they do sin, Jesus will advocate on their behalf. But in chapter 3, John says that everyone who has been begotten from God and who remains in God does not commit sin and is not able to sin. And in chapter 5, John says that we should not pray for people who are sinning certain ways, although we should pray for people who are sinning in other ways. This may seem confusing and contradictory.\n\nHowever, the explanation is that the people whose teachings John was writing to challenge and correct were saying that it did not matter what people did in their bodies. This was because they thought physical matter was evil, and so they thought God did not care about it. In effect, they were saying that there was no such thing as sin. So John needed to say, in chapter 1, that sin is real and that everyone has sinned. Some of the believers may have been deceived by the false teaching and committed sins, so John also needed to reassure them that if they repented and confessed their sins, God would forgive them. John says similar things in chapter 2. Then in chapter 3 he explains that the new nature that believers have as children of God is one that does not want to sin and that does not enjoy sinning. So they should recognize that those who excuse or condone sin are not truly children of God, and that as children of God themselves, they can become more and more obedient and free from sin. Finally, in chapter 5, John warns that if a person sins wantonly and continually, this likely means that they have rejected Jesus and are not influenced by the Holy Spirit. He says that in that case, it may not be effective to pray for them. But he then encourages his readers that if a person sins occasionally but feels remorse, he is influenced by the Spirit, and so the prayers of other believers will help him repent and live in a right way again. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/forgive]])\n\n### “remain”\n\nIn this letter, John often uses the word “remain” (which could also be translated as “reside” or “abide”) as a spatial metaphor. John speaks of a believer becoming more faithful to Jesus and knowing Jesus better as if the word of Jesus “remained” in the believer. He speaks of a person being spiritually joined to someone else as if that person “remained” in the other person: He writes that Christians “remain” in Christ and in God, and he says that the Father “remains” in the Son, the Son “remains” in the Father, the Son “remains” in believers, and the Holy Spirit “remains” in believers.\n\nTranslators may find it difficult to represent these ideas in their own languages if they try to use exactly the same words and expressions each time. For example, in [2:6](../02/06.md), when John speaks of a believer “remaining” in God, he intends to express the idea of that believer being spiritually unified with God. Accordingly, UST speaks of the believer being “in union with God.” To give another example, for the statement in [2:13](../02/13.md) that “the word of God remains in you,” UST says, “you continue to obey what God commands.” This shows how other expressions can be found that accurately communicate the various ideas that John is expressing through the term “remain.”\n\n### “appear”\n\nIn several places in this letter, John uses a term that ULT usually translates as “appear.” This is actually a passive verbal form in Greek, but as is often the case with such forms in that language, it can have an active meaning. When it has an active meaning, it is important to recognize that it does not simply mean “seemed to be there,” as the word “appeared” might suggest. Rather, it means “was there.” This is illustrated well by the use of the term in another New Testament book, 2 Corinthians, in which Paul writes in [5:10](../2co/05/10.md) that “we must all appear before the judgment seat of Christ.” Clearly this does not mean that we must only seem to be present there. Rather, we must actually be there.\n\nThroughout the epistle, it is a subtle matter of interpretation to decide whether John is using the term “appear” in an active sense or in a passive sense. For example, in [1:2](../01/02.md), John applies the term twice to the “Word of life,” that is, to Jesus. But it is not clear whether he is saying that Jesus himself “appeared,” that is, he came to earth, or that he “was made apparent” (made visible), with the emphasis on the idea that God revealed Jesus to the world and in the process revealed himself to the world through Jesus. At each place where John uses this term, notes will call attention to it and discuss what it likely means in that context.\n\n### “the world”\n\nJohn also uses the term “world” in a variety of senses in this letter. It can mean the earth, something material, the people who live in the world, the people who do not honor God, or the values of the people who do not honor God. Notes will address the meaning of the term “world” in each instance where John uses it.\n\n### “to know”\n\nThe verb “to know” is used in two different ways in this letter. Sometimes it is used about knowing a fact, as in 3:2, 3:5, and 3:19. Sometimes it means to experience and understand someone or something, as in 3:1, 3:6, 3:16, and 3:20. Sometimes John uses it in two different senses in the same sentence, as in 2:3, “in this we know that we have known him.” Your languages may have different words for these different meanings, and it would be appropriate to use them in your translation.\n\n### Major textual issues in the text of the book of 1 John\n\nWhen ancient manuscripts of the Bible differ, ULT puts the readings that scholars consider to be most accurate in its text, but it puts other possibly accurate readings in footnotes. The introductions to each chapter will discuss places where the ancient manuscripts differ in significant ways, and notes will address those places again where they occur in the book. If a translation of the Bible already exists in your region, consider using the readings found in that version. If not, we recommend that you follow the readings in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]])
1:intro	ab9v				0	# 1 John 01 General Notes\n\n## Structure and formatting\n\n1. Opening of the letter (1:1-4)\n2. Genuine believers obey God and love one another (1:5–10, continues through 2:17)\n\n## Important translation issues in this chapter\n\nLike many Greek compositions of this time, for stylistic purposes this letter begins with a very long sentence. It goes from the beginning of [1:1](../01/01.md) to the middle of [1:3](../01/03.md). The parts of this sentence are not in the order that is customary in many languages. The direct object comes first, and it is very long, made up of many different clauses. The subject and verb do not come until near the end. And in the middle, there is a long digression. So it will be a challenge to translate.\n\nOne approach that might work well in your language would be to create a verse bridge that includes all of 1:1–3. You could break up this long sentence into several smaller sentences, repeating the subject and verb for clarity. This would allow you to present the parts of the sentence in an order that might be more customary in your language and that your readers might understand better. For example:\n\n“So that you will have fellowship with us, we are declaring to you what we have seen and heard. We are declaring to you what was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched. It has to do with the Word of life. Indeed, the life appeared, and we have seen it, and we are testifying to it. Yes, we are announcing to you the eternal life that was with the Father and that appeared to us.”\n\nIf you take this approach, another way to translate the second sentence would be, “We are declaring to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched.”\n\nAnother approach that could also work well, and which would not require a verse bridge, would be to leave the phrases in their present order, but to divide the sentence into three parts at the verse divisions. If you do that, you could also put your translation of the phrase “regarding the Word of life” at the beginning rather than the end of [1:1](../01/01.md) and present it as a topical introduction to the letter. Otherwise, your readers might not get the sense that this is a letter until they reached [1:4](../01/04.md), where John formally states his purpose for writing.\n\nThe notes to [1:1–4](../01/01.md) provide further specific suggestions for how to translate this long opening sentence. (See: [[rc://*/ta/man/translate/translate-versebridge]])\n\n## Important textual issues in this chapter\n\nIn [1:4](../01/04.md), the most accurate ancient manuscripts read “so that our joy may be fulfilled.” ULT follows that reading. However, some other ancient manuscripts read “your joy” instead of “our joy.” If a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]])
1:1	j363		rc://*/ta/man/translate/writing-pronouns	ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν	1	See the discussion in the General Notes to this chapter for how to translate the long sentence in [1:1–3](../01/01.md). If you follow the suggestion to translate the phrase **regarding the Word of life** as a topical introduction to this letter, you will already have indicated that the four clauses in this verse refer to a person, Jesus. You could therefore introduce them with the personal pronouns “who” and “whom.” Alternate translation: “He is the one who has existed from all eternity, whom we heard speak, whom we saw with our own eyes, and whom we looked at and touched with our own hands” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:1	j364		rc://*/ta/man/translate/figs-idiom	ἀπ’ ἀρχῆς	1	John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the eternal existence of Jesus. Alternate translation: “from all eternity” (See: [[rc://*/ta/man/translate/figs-idiom]])
1:1	jd7p		rc://*/ta/man/translate/figs-exclusive	ἀκηκόαμεν & ἑωράκαμεν & ἡμῶν & ἐθεασάμεθα & ἡμῶν	1	In most cases in this letter, the first-person plural pronouns are inclusive, and so if your language marks that distinction, use the inclusive form in your translation. John is speaking of what both he and the recipients know, or of things that are true of both him and the recipients. However, in a few cases, the first-person pronouns are exclusive, since John is telling the recipients what he and his fellow apostles saw and heard from Jesus. These notes will identify all such places, and in them you should use the exclusive forms, if your language marks that distinction. Here the pronouns **we** and **our** are exclusive, since John is speaking on behalf of himself and the other eyewitnesses to the earthly life of Jesus. (See: [[rc://*/ta/man/translate/figs-exclusive]])
1:1	ej5x		rc://*/ta/man/translate/figs-explicit	ἀκηκόαμεν	1	The implication is that what John and the other eyewitnesses **heard** was Jesus speaking. Alternate translation: “we heard speak” (See: [[rc://*/ta/man/translate/figs-explicit]])
1:1	rb73		rc://*/ta/man/translate/figs-parallelism	ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα	1	These two phrases mean the same thing. John is likely using the repetition for emphasis. You could combine these phrases into an emphatic expression if that would be clearer for your readers. Alternate translation: “whom we saw clearly ourselves” (See: [[rc://*/ta/man/translate/figs-parallelism]])
1:1	j001		rc://*/ta/man/translate/figs-extrainfo	ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν & αἱ χεῖρες ἡμῶν ἐψηλάφησαν	1	In your language, it might seem that these phrases express unnecessary extra information. If so, you could abbreviate them. However, your language may have its own way of using such extra information for emphasis, and you could also do that in your translation. Alternate translation: “whom we saw … and touched” or “whom we saw with our own eyes … and touched with our own hands” (See: [[rc://*/ta/man/translate/figs-extrainfo]])
1:1	j002		rc://*/ta/man/translate/figs-explicit	ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν & αἱ χεῖρες ἡμῶν ἐψηλάφησαν	1	The implications of what John is saying are that Jesus must have been a real human being, even though the false teachers are denying this. If it would be helpful to your readers, you could say that explicitly, as UST does. (See: [[rc://*/ta/man/translate/figs-explicit]])
1:1	j003			περὶ τοῦ λόγου τῆς ζωῆς	1	As the General Notes to this chapter suggest, you could put your translation of this phrase, **regarding the Word of life**, at the beginning of this verse and present it as a sentence of its own as a topical introduction to the letter, as UST does. Alternate translation: “We are writing to you about Jesus, the Word of life”
1:1	j004		rc://*/ta/man/translate/writing-pronouns	περὶ τοῦ λόγου τῆς ζωῆς	1	Letter writers of this time typically began by giving their own names. That is the case for most of the letters in the New Testament. This letter is an exception, but if it would be helpful to your readers, you could supply John’s name here, as UST does. As noted above, John uses the plural pronoun **we** because he is speaking on behalf of himself and the other eyewitnesses to Jesus’ earthly life. But it may be more natural in your language for him to refer to himself with a singular pronoun, and if so, you could do that in your translation. Alternate translation: “I, John, am writing to you about Jesus, the Word of life” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:1	gt44		rc://*/ta/man/translate/figs-explicit	τοῦ λόγου τῆς ζωῆς	1	Here, **the Word of life** is implicitly a description of Jesus. As the General Introduction explains, there are many similarities between this letter and the Gospel of John. That gospel begins by saying about Jesus, “In the beginning was the Word.” So it is likely that when John speaks in this letter of **the Word of life** that **was from the beginning**, he is also speaking about Jesus. ULT indicates this by capitalizing **Word** to indicate that this is a title for Jesus. Alternate translation: “Jesus, the Word of God, who gives life” (See: [[rc://*/ta/man/translate/figs-explicit]])
1:1	j005		rc://*/ta/man/translate/figs-possession	τῆς ζωῆς	1	This could be referring either to the life that Jesus has or to the life that Jesus gives. But since John is writing this letter to reassure believers, it seems more likely that this expression is referring to the **life** that **the Word** (Jesus) gives to those who believe. Alternate translation: “who gives life to everyone who believes in him” (See: [[rc://*/ta/man/translate/figs-possession]])
1:1	i8b4		rc://*/ta/man/translate/figs-metaphor	τῆς ζωῆς	1	In this letter, John uses **life** in different ways, either to refer literally to physical life or figuratively to spiritual life. Here the reference is to spiritual life. Alternate translation: “of spiritual life” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:2	la4a		rc://*/ta/man/translate/figs-activepassive	καὶ ἡ ζωὴ ἐφανερώθη	1	See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. Here the term could mean one of two things. (1) John could be emphasizing how Jesus came to this earth. (UST brings this out by saying “he came here to the earth.”) In that case, this would be a situation in which a Greek passive verbal form has an active meaning. As the General Notes to this chapter suggest, it may be helpful to begin a new sentence here. Alternate translation: “Indeed, the life came right here” (2) John could be emphasizing how God revealed Jesus to the world and thereby revealed himself to the world through Jesus. To bring out that emphasis, you could translate this with a passive verbal form or, if your language does not use passive forms, you could use an active form and say who did the action. Alternate translation: “Indeed, the life was made visible” or “Indeed, God made the life visible” (See: [[rc://*/ta/man/translate/figs-activepassive]])
1:2	j006		rc://*/ta/man/translate/figs-metonymy	ἡ ζωὴ	1	John is speaking figuratively of Jesus, whom he calls the “Word of life” in the previous verse by referring to the **life** that is associated with him. In this case it seems to describe the **life** that Jesus embodies rather than the **life** that he gives. Alternate translation: “Jesus” or “Jesus, who is life” (See: [[rc://*/ta/man/translate/figs-metonymy]])
1:2	j007		rc://*/ta/man/translate/figs-exclusive	ἑωράκαμεν & μαρτυροῦμεν & ἀπαγγέλλομεν & ἡμῖν	1	John is speaking on behalf of himself and the other eyewitnesses to the earthly life of Jesus, so the pronouns **we** and **us** are exclusive in this verse. (See: [[rc://*/ta/man/translate/figs-exclusive]])
1:2	j008		rc://*/ta/man/translate/figs-you	ὑμῖν	1	As the General Introduction explains, John is writing this letter to believers in various churches, and so the pronouns **you**, “your,” and “yourselves” are plural throughout the entire letter. (See: [[rc://*/ta/man/translate/figs-you]])
1:2	jp6s		rc://*/ta/man/translate/writing-pronouns	ἑωράκαμεν	1	If you decided to use personal pronouns in [1:1](../01/01.md), you could use them in these cases as well. Alternate translation: “we have seen him, and we are testifying that we saw him” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:2	ih36		rc://*/ta/man/translate/figs-parallelism	μαρτυροῦμεν, καὶ ἀπαγγέλλομεν ὑμῖν	1	These two phrases mean similar things. John is likely using repetition for emphasis. If it would be clearer in your language, you could combine these phrases, as UST does. (See: [[rc://*/ta/man/translate/figs-parallelism]])
1:2	lyt6		rc://*/ta/man/translate/figs-metonymy	τὴν ζωὴν τὴν αἰώνιον	1	As earlier in the verse, John is speaking figuratively of Jesus by referring to the **life** that is associated with him. Alternate translation: “Jesus, who is eternal life” or “Jesus, who has always been alive” (See: [[rc://*/ta/man/translate/figs-metonymy]])
1:2	itv8		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Πατέρα	1	**The Father** is an important title for God. Alternate translation: “God the Father” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
1:2	fru2		rc://*/ta/man/translate/figs-activepassive	καὶ ἐφανερώθη ἡμῖν	1	See how you translated **appeared** earlier in this verse. Alternate translation: “and came right to us” or “and was made visible to us” or “and whom God made visible to us” (See: [[rc://*/ta/man/translate/figs-activepassive]])
1:3	j009		rc://*/ta/man/translate/grammar-connect-logic-result	ὃ ἑωράκαμεν, καὶ ἀκηκόαμεν, ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν	1	If it would be clearer in your language, you could move the last clause to the beginning of the verse, since that clause gives the reason for the action that the rest of the verse describes. For clarity, you could also place the direct-object clause **what we have seen and heard** after the subject and verb **we declare … to you**. In that case, you would not need to translate **also** after **declare**. As the General Notes to this chapter suggest, it may be helpful to begin a new sentence here. Alternate translation: “So that you also will have fellowship with us, we are declaring to you what we have seen and heard” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
1:3	vw2w		rc://*/ta/man/translate/figs-explicit	ὃ ἑωράκαμεν, καὶ ἀκηκόαμεν	1	John is referring implicitly to the way that he and the other eyewitnesses had **seen and heard** Jesus when he was alive on earth. Alternate translation: “what we saw and heard of Jesus when he was alive on earth” (See: [[rc://*/ta/man/translate/figs-explicit]])
1:3	j010		rc://*/ta/man/translate/figs-exclusive	ἑωράκαμεν, καὶ ἀκηκόαμεν, ἀπαγγέλλομεν & ἡμῶν	1	John is speaking on behalf of himself and the other eyewitnesses to the earthly life of Jesus, so the pronouns **we** and **us** are exclusive. (See: [[rc://*/ta/man/translate/figs-exclusive]])
1:3	dw7l		rc://*/ta/man/translate/figs-abstractnouns	καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν & ἡ κοινωνία & ἡ ἡμετέρα μετὰ τοῦ Πατρὸς, καὶ μετὰ τοῦ Υἱοῦ αὐτοῦ	1	If it would be clearer in your language, you could express the idea behind the abstract noun **fellowship** with a concrete noun such as “friends” and an adjective such as “close.” Alternate translation: “so that you can be close friends with us … we are all close friends with God the Father and with his Son Jesus” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:3	tf4m		rc://*/ta/man/translate/figs-exclusive	ἡ κοινωνία & ἡ ἡμετέρα	1	The word **our** is likely inclusive, since John is speaking of how the believers to whom he is writing will have fellowship with him and the others on whose behalf he is writing. So if your language marks that distinction, you should translate the term as inclusive. Even if your language does not mark that distinction, you can indicate in your translation that the term applies both to John and to the people he is writing to. Alternate translation: “we are all close friends” (See: [[rc://*/ta/man/translate/figs-exclusive]])
1:3	rxq7		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρὸς & τοῦ Υἱοῦ αὐτοῦ	1	These are important titles. Alternate translation: “God the Father … his Son Jesus” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
1:4	j011		rc://*/ta/man/translate/writing-pronouns	ταῦτα γράφομεν ἡμεῖς	1	As the General Notes to this chapter explain, here John is formally stating his purpose for writing. If you decided in [1:1](../01/01.md) that it would be more natural in your language for him to refer to himself with a singular pronoun in such a context, you could do the same thing in this instance. Alternate translation: “I, John, am writing these things” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:4	j012		rc://*/ta/man/translate/figs-exclusive	ἡμεῖς & ἡμῶν	1	If you use the plural pronoun **we**, it would be exclusive, since John is speaking of himself and the other eyewitnesses on whose behalf he is writing. However, the term **our** is likely inclusive, since John probably means that he wants both himself and his readers to have **joy** in the shared fellowship with one another and with the Father and the Son that he describes in the previous verse. (See: [[rc://*/ta/man/translate/figs-exclusive]])
1:4	j013		rc://*/ta/man/translate/translate-textvariants	ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη	1	See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to follow the reading of ULT and say **our joy** or to follow the reading of some other versions and say “your joy.” The note below discusses a translation issue related to the variant reading “your joy,” for those who decide to use it. (See: [[rc://*/ta/man/translate/translate-textvariants]])
1:4	j014		rc://*/ta/man/translate/figs-you	ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη	1	If you follow the variant reading “your joy,” the word **your** would be plural, as in the rest of this letter, since it would refer to a group of believers. (See: [[rc://*/ta/man/translate/figs-you]])
1:4	xn9d		rc://*/ta/man/translate/figs-abstractnouns	ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη	1	If it would be clearer in your language, you could express the idea behind the abstract noun **joy** with an adjective such as “happy.” Alternate translation: “so that we will be completely happy” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:4	j015		rc://*/ta/man/translate/figs-activepassive	ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη	1	If it would be clearer in your language, you could say this with an active form. Alternate translation: “so that we will be completely happy” (See: [[rc://*/ta/man/translate/figs-activepassive]])
1:4	j016		rc://*/ta/man/translate/figs-explicit	ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη	1	The implications are that John and his readers will be completely happy together if his readers recognize the truth of what he is writing to them about. If it would be helpful to your readers, you could say that explicitly, as UST does. (See: [[rc://*/ta/man/translate/figs-explicit]])
1:5	djn4		rc://*/ta/man/translate/figs-exclusive	ἀκηκόαμεν	1	The pronoun **we** is exclusive, since John is speaking on behalf of himself and the other eyewitnesses to the earthly life of Jesus. (See: [[rc://*/ta/man/translate/figs-exclusive]])
1:5	j017		rc://*/ta/man/translate/writing-pronouns	ἀπ’ αὐτοῦ	1	The pronoun **him** refers to Jesus in this first instance in the verse, since John is speaking of the message that he and the other eyewitnesses heard from Jesus. Alternate translation: “from Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:5	j018		rc://*/ta/man/translate/figs-parallelism	ὁ Θεὸς φῶς ἐστιν, καὶ σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία	1	These two phrases mean similar things. John is likely using repetition for emphasis. If it would be clearer in your language, you could combine these phrases. Alternate translation: “God is entirely light” or, if you represent these metaphors non-figuratively (see next two notes), “God is completely holy” (See: [[rc://*/ta/man/translate/figs-parallelism]])
1:5	cd6f		rc://*/ta/man/translate/figs-metaphor	ὁ Θεὸς φῶς ἐστιν	1	John often uses **light** figuratively in this letter to mean what is holy, right, and good. Here, in reference to God, it indicates holiness. Alternate translation: “God is holy” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:5	e9m2		rc://*/ta/man/translate/figs-metaphor	σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία	1	John often uses the word **darkness** figuratively in this letter to mean what is evil. Alternate translation: “God is not evil at all” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:5	j019		rc://*/ta/man/translate/figs-doublenegatives	σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία	1	John is using a double negative in Greek for emphasis. In English it would come out “darkness is not in him not at all.” In Greek the second negative does not cancel the first negative to create a positive meaning. In English the meaning would inaccurately be positive, which is why ULT uses only one negative and says “darkness is not in him at all.” But if your language uses double negatives for emphasis that do not cancel one another, it would be appropriate to use that construction in your translation. (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
1:5	j020		rc://*/ta/man/translate/writing-pronouns	ἐν αὐτῷ	1	In this second instance in the verse, the pronoun **him** refers to God, the immediate antecedent. Alternate translation: “in God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:6	j021		rc://*/ta/man/translate/figs-hypo	ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ’ αὐτοῦ, καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν	1	John is using a hypothetical situation to help his readers recognize the importance of consistency between their words and their actions. Alternate translation: “Suppose we say that we have fellowship with him, but we walk in darkness. Then we are lying and are not doing the truth” (See: [[rc://*/ta/man/translate/figs-hypo]])
1:6	j022		rc://*/ta/man/translate/figs-abstractnouns	ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ’ αὐτοῦ	1	If your language does not use abstract nouns, see how you expressed the idea behind the abstract noun **fellowship** in [1:3](../01/03.md). Alternate translation: “If we say that we are close friends with God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:6	j023		rc://*/ta/man/translate/writing-pronouns	μετ’ αὐτοῦ	1	The pronoun **him** refers to God, the antecedent from the previous verse. Alternate translation: “with God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:6	j024		rc://*/ta/man/translate/grammar-connect-logic-contrast	καὶ	1	John is using the word **and** to introduce a contrast between what would be expected of a person who claims to have fellowship with God and what such a person might hypothetically do. Alternate translation: “but” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
1:6	f958		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ σκότει περιπατῶμεν	1	John is using the word **walk** figuratively to mean how a person lives and behaves. Alternate translation: “do what is evil” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:6	j025		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ σκότει περιπατῶμεν	1	As in [1:5](../01/05.md), John is using the word **darkness** figuratively to mean evil. Alternate translation: “do what is evil” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:6	j026		rc://*/ta/man/translate/figs-parallelism	ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν	1	These two phrases mean similar things. John is likely using repetition for emphasis. If it would be clearer in your language, you could combine these phrases. Alternate translation: “we are really not truthful at all” (See: [[rc://*/ta/man/translate/figs-parallelism]])
1:6	j027		rc://*/ta/man/translate/figs-abstractnouns	οὐ ποιοῦμεν τὴν ἀλήθειαν	1	If it would be clearer in your language, you could express the idea behind the abstract noun **truth** with the concrete noun “message” from the previous verse, since that seems to be what John means by the term in this case. Alternate translation: “we are not living according to the message we heard” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:7	j028		rc://*/ta/man/translate/figs-hypo	ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν, ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ’ ἀλλήλων	1	John is using another hypothetical situation to help his readers recognize the value and benefits of living a life that is holy, as God is holy. Alternate translation: “But suppose we walk in the light as he is in the light. Then we have fellowship with one another” (See: [[rc://*/ta/man/translate/figs-hypo]])
1:7	lpr3		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ φωτὶ περιπατῶμεν	1	John is using the word **walk** figuratively to mean how a person lives and behaves. Alternate translation: “we do what is right” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:7	j029		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ φωτὶ περιπατῶμεν	1	As in [1:5](../01/05.md), John is using the word **light** figuratively to mean what is holy, right, and good. Alternate translation: “do what is holy” or “do what is right” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:7	j030		rc://*/ta/man/translate/writing-pronouns	ὡς αὐτός ἐστιν ἐν τῷ φωτί	1	The pronoun **he** refers to God. Alternate translation: “as God is in the light” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:7	j031		rc://*/ta/man/translate/figs-metaphor	ὡς αὐτός ἐστιν ἐν τῷ φωτί	1	John is using the word **light** figuratively to mean what is holy. Alternate translation: “as God is holy” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:7	j032		rc://*/ta/man/translate/figs-abstractnouns	κοινωνίαν ἔχομεν μετ’ ἀλλήλων	1	If your language does not use abstract nouns, see how you expressed the idea behind the abstract noun **fellowship** in [1:3](../01/03.md). Alternate translation: “we are close friends with one another” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:7	d7d8		rc://*/ta/man/translate/figs-metonymy	τὸ αἷμα Ἰησοῦ	1	This could mean one of two things. (1) John could be referring literally to the **blood** that Jesus offered as a sacrifice for sin. (2) John could be using the word **blood** figuratively to mean the sacrificial death of Jesus, by association with the **blood** that Jesus shed when he died. Alternate translation: “the death of Jesus” (See: [[rc://*/ta/man/translate/figs-metonymy]])
1:7	jb3e		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Ἰησοῦ τοῦ Υἱοῦ αὐτοῦ	1	**Son** is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
1:7	j033		rc://*/ta/man/translate/figs-metaphor	καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας	1	John is speaking figuratively of **sin** as if it made a person dirty and of the **blood** of Jesus as if it made a person clean. Alternate translation: “takes away all our sin” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:8	j034		rc://*/ta/man/translate/figs-hypo	ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν	1	John is using another hypothetical situation to help his readers recognize the importance of consistency between their words and their actions. Alternate translation: “Suppose we say that we have no sin. Then we are leading ourselves astray, and the truth is not in us” (See: [[rc://*/ta/man/translate/figs-hypo]])
1:8	enu7			ἁμαρτίαν οὐκ ἔχομεν	1	Alternate translation: “we never sin”
1:8	m8hf		rc://*/ta/man/translate/figs-metaphor	ἑαυτοὺς πλανῶμεν	1	John speaks figuratively of those who say this as if they were guides who were leading people—themselves, actually—in the wrong direction. Alternate translation: “we are deceiving ourselves” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:8	tt51		rc://*/ta/man/translate/figs-metaphor	ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν	1	John speaks figuratively of the **truth** as if it were an object that could be inside believers. Alternate translation: “we do not believe that what God says is true” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:8	j035		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν	1	If it would be clearer in your language, you could express the idea behind the abstract noun **truth** with an adjective such as “true.” Alternate translation: “we do not believe that what God says is true” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:9	j036		rc://*/ta/man/translate/figs-hypo	ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος	1	John is using another hypothetical situation to help his readers recognize the value and benefits of living in holiness. Alternate translation: “Suppose we confess our sins. Then he is faithful and righteous” (See: [[rc://*/ta/man/translate/figs-hypo]])
1:9	gb5l		rc://*/ta/man/translate/writing-pronouns	πιστός ἐστιν & ἵνα ἀφῇ	1	The pronoun **he** refers to God in both instances in this verse. Alternate translation: “God is faithful … and God will forgive” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:9	f68c		rc://*/ta/man/translate/figs-parallelism	ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας, καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας	1	These two phrases mean basically the same thing. John is likely using them together for emphasis. If it would be clearer in your language, you could combine them, especially if it might be confusing for your readers if you put both phrases in. Alternate translation: “and he will completely forgive us of what we have done wrong” (See: [[rc://*/ta/man/translate/figs-parallelism]])
1:9	j038		rc://*/ta/man/translate/figs-metaphor	καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας	1	As in [1:7](../01/07.md), John is speaking figuratively of **sins** as if they made a person dirty and of God’s forgiveness as if it made a person clean. Alternate translation: “not hold against us anything that we have done wrong” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:9	j039		rc://*/ta/man/translate/figs-abstractnouns	πάσης ἀδικίας	1	If it would be clearer in your language, you could express the idea behind the abstract noun **unrighteousness** with an equivalent phrase. Alternate translation: “anything that we have done wrong” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:10	j040		rc://*/ta/man/translate/figs-hypo	ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτὸν	1	John is using another hypothetical situation to help his readers recognize the serious implications of not living in holiness. Alternate translation: “Suppose we say that we have not sinned. Then we are calling God a liar” (See: [[rc://*/ta/man/translate/figs-hypo]])
1:10	j041		rc://*/ta/man/translate/writing-pronouns	αὐτὸν & αὐτοῦ	1	The pronouns **him** and **his** refer to God in this verse. Alternate translation: “God … God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:10	hii2		rc://*/ta/man/translate/figs-explicit	ψεύστην ποιοῦμεν αὐτὸν	1	Be sure that it is clear in your translation that God would not actually be a liar in this case. Rather, a person who claimed to be without sin would be calling God a liar, since God has said that everyone is a sinner. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “that is the same as calling God a liar, because God has said that we have all sinned” (See: [[rc://*/ta/man/translate/figs-explicit]])
1:10	j042		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν	1	John is using the term **word** figuratively to mean what God has said by using words. Alternate translation: “we do not believe what God has said” (See: [[rc://*/ta/man/translate/figs-metonymy]])
1:10	m3p1		rc://*/ta/man/translate/figs-metaphor	ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν	1	As he did about the “truth” in [1:8](../01/08.md), John is speaking figuratively of God’s **word** as if it were an object that could be inside believers. Alternate translation: “we do not believe what God has said” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:intro	zjj9				0	# 1 John 02 General Notes\n\n## Structure and formatting\n\n1. Genuine believers obey God and love one another (2:1–17, continuing from 1:5)\n2. It is false teaching to deny that Jesus is the Messiah (2:18–2:27)\n3. Genuine children of God do not sin (2:28–29, continues through 3:10)\n\nIn order to show that John is writing something like poetry in in [2:12–14](../02/12.md), some translations set the statements in those verses farther to the right than the rest of the text, and they begin a new line at the start of each statement.\n\n## Special concepts in this chapter\n\n### Antichrist\n\nIn [2:18](../02/18.md) and [2:22](../02/22.md), John writes both about a specific person called the Antichrist and about many people who will be “antichrists.” The word “antichrist” means “opposed to Christ.” The Antichrist is a person who will come just before the return of Jesus and imitate Jesus’ work, but he will do that for evil purposes. Before that person comes, there will be many other people who work against Christ. They too are called “antichrists,” but as a description rather than as a name. (See: [[rc://*/tw/dict/bible/kt/antichrist]] and [[rc://*/tw/dict/bible/kt/lastday]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n## Important textual issues in this chapter\n\nIn [2:20](../02/20.md), some ancient manuscripts read “you all know,” and that is the reading that ULT follows. However, other ancient manuscripts read “you know all things.” It seems more likely, based on everything else in the letter, that “you all know” is the correct original reading, since John is countering the claim of false teachers to know more than other believers. The reading “you know all things” seems to have arisen because copyists felt a need to have an object for the verb “know.” Nevertheless, if a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]])
2:1	j043			τεκνία μου	1	Here and in several other places in the book, John uses the diminutive form of the word **children** as an affectionate form of address. Alternate translation: “My dear children”
2:1	v57g		rc://*/ta/man/translate/figs-metaphor	τεκνία μου	1	John is also using the word **children** figuratively to describe the believers to whom he is writing. They are under his spiritual care, and so he regards them as if they were his own children. You could translate this in a non-figurative way, or you could represent the metaphor as a simile, as UST does. Alternate translation: “You dear believers who are under my care” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:1	p49e			ταῦτα γράφω	1	Alternate translation: “I am writing this letter”
2:1	j044		rc://*/ta/man/translate/grammar-connect-logic-contrast	καὶ	1	John is using the word **and** to introduce a contrast between what he hopes to achieve by writing, that these believers will not sin, and what might happen, that one of them might sin. Alternate translation: “But” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
2:1	bi4g		rc://*/ta/man/translate/figs-hypo	ἐάν τις ἁμάρτῃ, Παράκλητον ἔχομεν πρὸς τὸν Πατέρα	1	John is describing a hypothetical situation in order to reassure his readers. Alternate translation: “suppose someone does sin. Then we have an advocate with the Father” (See: [[rc://*/ta/man/translate/figs-hypo]])
2:1	stj2		rc://*/ta/man/translate/figs-explicit	Παράκλητον ἔχομεν πρὸς τὸν Πατέρα, Ἰησοῦν Χριστὸν	1	John assumes that his readers will know than an **advocate** is someone who takes a person’s side and pleads on his behalf. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Jesus Christ will take our side and ask God the Father to forgive us” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:1	j045		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Πατέρα	1	This is an important title for God. Alternate translation: “God the Father” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
2:1	j046		rc://*/ta/man/translate/figs-nominaladj	δίκαιον	1	John is using the adjective **righteous** as a noun in order to indicate a specific type of person. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “the one who is righteous” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
2:2	j047		rc://*/ta/man/translate/writing-pronouns	αὐτὸς	1	The pronoun **he** refers to Jesus, the antecedent in the previous verse. Alternate translation: “Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:2	h8fg		rc://*/ta/man/translate/figs-abstractnouns	αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου	1	The abstract noun **propitiation** refers to something that someone does for someone else or gives to someone else so that he will no longer be angry. If it would be clearer in your language, you could translate this with an equivalent expression. Alternate translation: “because of Jesus, God is no longer angry about our sins, and not only about ours, but also about those of the whole world” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:2	j048		rc://*/ta/man/translate/figs-metonymy	ὅλου τοῦ κόσμου	1	John uses **world** to mean various things in this letter. Here it figuratively refers to the people living in the world. Alternate translation: “everyone in the world” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:3	j049		rc://*/ta/man/translate/grammar-connect-logic-result	ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν, ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν	1	If it would be clearer in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “if we obey what he has commanded, then we can be assured that we have a close relationship with him” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
2:3	j050		rc://*/ta/man/translate/figs-idiom	ἐν τούτῳ γινώσκομεν ὅτι	1	This is an idiomatic expression that John uses many times in this letter. Alternate translation: “this is how we know that” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:3	el7q			γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν	1	John is using the word **know** in two different senses. See the discussion of the word **know** in Part 3 of the Introduction to 1 John. If your language has different words for these different senses, it would be appropriate to use them here. Alternate translation: “we can be assured that we have a close relationship with him”
2:3	j051		rc://*/ta/man/translate/writing-pronouns	αὐτόν & αὐτοῦ	1	In this verse, the pronouns **him** and **his** refer to God, the one who has given the commandments that people must obey. Alternate translation: “God … God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:3	qn85		rc://*/ta/man/translate/figs-idiom	ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν	1	Here, **keep** is an idiom that means “obey.” Alternate translation: “if we obey what he has commanded” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:4	j052		rc://*/ta/man/translate/figs-hypo	ὁ λέγων, ὅτι ἔγνωκα αὐτὸν, καὶ τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν, ψεύστης ἐστίν	1	John is describing a hypothetical situation in order to challenge his readers. Alternate translation: “Suppose someone says, ‘I have a close relationship with God,’ but he does not obey what God has commanded. Then that person is a liar” (See: [[rc://*/ta/man/translate/figs-hypo]])
2:4	kmz5			ὁ λέγων	1	Alternate translation: “Anyone who says” or “The person who says”
2:4	q665			ἔγνωκα αὐτὸν	1	As in the second instance in [2:3](../02/03.md), John is using the word **know** in a specific sense. Alternate translation: “I have a close relationship with God”
2:4	j053		rc://*/ta/man/translate/writing-pronouns	αὐτὸν & αὐτοῦ	1	In this verse, the pronouns **him** and **his** refer to God, the one who has given the commandments that people must obey. Alternate translation: “God … God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:4	j054		rc://*/ta/man/translate/grammar-connect-logic-contrast	καὶ	1	John is using the word **and** to introduce a contrast between what such a person might say and what his conduct actually indicates to be true. Alternate translation: “but” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
2:4	qp1j		rc://*/ta/man/translate/figs-idiom	μὴ τηρῶν	1	In this instance, the word **keep** is an idiom that means “obey.” Alternate translation: “does not obey” or “disobeys” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:4	j055		rc://*/ta/man/translate/figs-parallelism	ψεύστης ἐστίν, καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν	1	These two phrases mean similar things. John is likely using repetition for emphasis. If it would be clearer in your language, you could combine these phrases. Alternate translation: “is certainly not speaking the truth” (See: [[rc://*/ta/man/translate/figs-parallelism]])
2:4	cj84		rc://*/ta/man/translate/figs-metaphor	καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν	1	John is speaking figuratively of the **truth** as if it were an object that could be inside someone. Alternate translation: “and such a person is not speaking the truth” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:4	j056		rc://*/ta/man/translate/figs-abstractnouns	καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν	1	If it would be clearer in your language, you could express the idea behind the abstract noun **truth** with an adjective such as “true.” Alternate translation: “and what such a person says is not true” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:5	j057		rc://*/ta/man/translate/figs-hypo	ὃς δ’ ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ Θεοῦ τετελείωται	1	John is suggesting another hypothetical situation in order to reassure his readers. Alternate translation: “But suppose someone keeps his word. Then the love of God truly has been perfected in that person.” (See: [[rc://*/ta/man/translate/figs-hypo]])
2:5	j058		rc://*/ta/man/translate/figs-metonymy	τηρῇ αὐτοῦ τὸν λόγον	1	John is using the term **word** figuratively to mean what God has commanded by using words. Alternate translation: “obeys what God has commanded” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:5	aqa4		rc://*/ta/man/translate/figs-idiom	τηρῇ αὐτοῦ τὸν λόγον	1	In this instance, the word **keep** is an idiom that means “obey.” Alternate translation: “obeys what God has commanded” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:5	j059		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ & αὐτῷ	1	The pronouns **his** and **him** in this verse refer to God. Alternate translation: “God’s … God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:5	x88p		rc://*/ta/man/translate/figs-possession	ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ Θεοῦ τετελείωται	1	The phrase **the love of God** could mean one of two things. (1) It could refer to a person loving God. Alternate translation: “that person indeed loves God completely” (2) It could refer to God loving people. Alternate translation: “God’s love has achieved its purpose in that person’s life” (See: [[rc://*/ta/man/translate/figs-possession]])
2:5	j060		rc://*/ta/man/translate/figs-activepassive	ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ Θεοῦ τετελείωται	1	If it would be clearer in your language, you could use an active verbal form in place of the passive verbal form **has been perfected**. The person or thing doing the action will depend on how you decide to translate the phrase **the love of God** (see previous note). Alternate translation: “that person indeed loves God completely” or “God’s love has achieved its purpose in that person’s life” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:5	b688		rc://*/ta/man/translate/figs-metaphor	ἐν αὐτῷ ἐσμεν	1	John is speaking figuratively as if believers could be inside of God. This expression describes having a close relationship. Alternate translation: “we have a close relationship with God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:6	u6lu		rc://*/ta/man/translate/figs-metaphor	ἐν αὐτῷ μένειν	1	See the discussion of the term “remain” in Part 3 of the Introduction to this book. Here to remain in God means about the same thing as to have “fellowship with God” in [1:3](../01/03.md) and [1:6](../01/06.md). Alternate translation: “he is close friends with God” or “he has a close relationship with God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:6	j061		rc://*/ta/man/translate/figs-metaphor	ἐν αὐτῷ μένειν	1	John once again speaks figuratively as if believers could be inside of God. Alternate translation: “he is close friends with God” or “he has a close relationship with God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:6	j062		rc://*/ta/man/translate/writing-pronouns	ἐν αὐτῷ	1	The pronoun **him** refers to God. Alternate translation: “in God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:6	x5n1		rc://*/ta/man/translate/figs-metaphor	ὀφείλει καθὼς ἐκεῖνος περιεπάτησεν, καὶ αὐτὸς περιπατεῖν	1	As in [1:6](../01/06.md) and [1:7](../01/07.md), John is using the word **walk** figuratively to mean how a person lives and behaves. Alternate translation: “must live as Jesus lived” or “must obey God just as Jesus did” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:6	j063		rc://*/ta/man/translate/writing-pronouns	ἐκεῖνος	1	John is using this demonstrative pronoun to refer to Jesus, and specifically to Jesus when he lived on earth. Alternate translation: “Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:7	py9g		rc://*/ta/man/translate/figs-nominaladj	ἀγαπητοί	1	This is another term of affection by which John addresses the believers to whom he is writing. It involves using the adjective **beloved** as a noun in order to indicate a specific group of people. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “You people whom I love” or “Dear friends” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
2:7	vz9w		rc://*/ta/man/translate/figs-idiom	ἀπ’ ἀρχῆς	1	John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the time when the people to whom he is writing first believed in Jesus. Alternate translation: “ever since you first believed in Jesus” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:7	eia9		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος ὃν ἠκούσατε	1	John is using **word** figuratively to refer to the message that these believers heard, which was communicated through words. Alternate translation: “the message that you heard” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:7	amu6		rc://*/ta/man/translate/figs-explicit	ὁ λόγος ὃν ἠκούσατε	1	The implication is that the specific **word** or message that John is describing is the commandment Jesus gave to believers that they should love one another. See the Gospel of John [13:34](../jhn/13/34.md) and [15:12](../jhn/15/12.md). John indicates this explicitly in this letter in [3:23](../03/23.md) and [4:21](../04/21.md). If it would be helpful to your readers, you could say that explicitly at this point as well. Alternate translation: “the commandment Jesus gave that we should love one another” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:8	j064		rc://*/ta/man/translate/figs-idiom	πάλιν	1	John is using the term **again** idiomatically. Alternate translation: “On the other hand” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:8	i1up		rc://*/ta/man/translate/figs-explicit	ἐντολὴν καινὴν γράφω ὑμῖν	1	John is referring to the same **commandment** as in [2:7](../02/07.md), the commandment that Jesus gave to love one another, which the believers have had all along. So he does not mean that he is now writing a **new** and different commandment, but rather that this same commandment, which he called “old” there, can also be considered **new** in a certain sense. If it would be helpful to your readers, you could say explicitly what **commandment** John is referring to, and you could give the likely reason why it can be considered **new**. Alternate translation: “the commandment I am writing to you, to love one another, is, in a sense, a new commandment, because it is characteristic of a new way of life” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:8	j065		rc://*/ta/man/translate/grammar-connect-logic-result	ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται, καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει	1	If it would be clearer in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. It may be helpful to begin a new sentence here. Alternate translation: “Because the darkness is going away and the true light is already shining, this commandment is true in Jesus and in you” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
2:8	j066		rc://*/ta/man/translate/figs-explicit	ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν	1	Since Jesus consistently obeyed the commandment to love, it is likely that John is emphasizing that believers are doing the same thing themselves. If it would be helpful to your readers, you could bring out this implicit emphasis in your translation. If you do not put the next clause before this one, as the previous note suggests, it may still be helpful to begin a new sentence here. Alternate translation: “Jesus truly obeyed this commandment, and you are now truly obeying it as well” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:8	c2fa		rc://*/ta/man/translate/figs-metaphor	ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν	1	John is speaking figuratively as if this commandment were **true** inside of Jesus and these believers. Alternate translation: “Jesus truly obeyed this commandment, and you are now truly obeying it as well” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:8	j067		rc://*/ta/man/translate/writing-pronouns	αὐτῷ	1	The pronoun **him** refers to Jesus. John is using him as the supreme example of loving others. Alternate translation: “Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:8	i8gr		rc://*/ta/man/translate/figs-metaphor	ἡ σκοτία παράγεται, καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει	1	As in [1:5](../01/05.md), John is using the word **darkness** figuratively to mean evil and the word **light** figuratively to mean what is holy, right, and good. The **shining** of the light figuratively represents its influence. Alternate translation: “what is evil is going away and what is genuinely good is becoming influential instead” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:8	j068		rc://*/ta/man/translate/figs-metonymy	τὸ φῶς τὸ ἀληθινὸν	1	Since John calls God “the True One” in [5:20](../05/20.md), he may be referring to God’s goodness and holiness when he says **the true light**. Alternate translation: “the goodness of God” or “the holiness of God” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:9	a3jt		rc://*/ta/man/translate/figs-hypo	ὁ λέγων ἐν τῷ φωτὶ εἶναι, καὶ τὸν ἀδελφὸν αὐτοῦ μισῶν, ἐν τῇ σκοτίᾳ ἐστὶν ἕως ἄρτι	1	John is suggesting a further hypothetical situation in order to challenge his readers. Alternate translation: “Suppose someone says he is in the light, but he hates his brother. Then that person is still in the darkness.” (See: [[rc://*/ta/man/translate/figs-hypo]])
2:9	srl7		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ φωτὶ εἶναι	1	As in [1:5](../01/05.md), John is using the word **light** figuratively to mean what is holy, right, and good. Alternate translation: “he does what is right” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:9	j069		rc://*/ta/man/translate/grammar-connect-logic-contrast	καὶ	1	John is using the word **and** to introduce a contrast between what such a person might say and what his conduct actually indicates to be true. Alternate translation: “but” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
2:9	j4f7		rc://*/ta/man/translate/figs-metaphor	τὸν ἀδελφὸν αὐτοῦ	1	John is using the term **brother** figuratively to mean someone who shares the same faith. Alternate translation: “a fellow believer” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:9	j070		rc://*/ta/man/translate/figs-gendernotations	τὸν ἀδελφὸν αὐτοῦ	1	Although the term **brother** is masculine, John is using the word in a generic sense that includes both men and women. Alternate translation: “a fellow believer” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
2:9	mp9f		rc://*/ta/man/translate/figs-metaphor	ἐν τῇ σκοτίᾳ ἐστὶν	1	As in [1:5](../01/05.md), John is using the word **darkness** figuratively to mean what is wrong or evil. Alternate translation: “is doing what is wrong” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:9	j071			ἕως ἄρτι	1	Alternate translation: “still”
2:10	j072		rc://*/ta/man/translate/figs-hypo	ὁ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ φωτὶ μένει	1	John is suggesting a further hypothetical situation in order to reassure his readers. Alternate translation: “Suppose someone does love his fellow believers. Then he is genuinely doing what is right” (See: [[rc://*/ta/man/translate/figs-hypo]])
2:10	j073		rc://*/ta/man/translate/figs-metaphor	τὸν ἀδελφὸν αὐτοῦ	1	See how you translated this in [2:9](../02/09.md). Alternate translation: “a fellow believer” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:10	j074		rc://*/ta/man/translate/figs-genericnoun	τὸν ἀδελφὸν αὐτοῦ	1	If it would be clearer in your language, you could translate this in the plural, since John likely does not have a specific individual in view, as he does in [2:9](../02/09.md). Rather, John is speaking of loving all believers. Alternate translation: “his fellow believers” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
2:10	j075		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ φωτὶ μένει	1	John is using the word **light** figuratively to mean what is holy, right, and good. Alternate translation: “is genuinely doing what is right” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:10	j076		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ φωτὶ μένει	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. Here the word seems to describe behavior that is recognized to be genuine because it is consistent. Alternate translation: “is genuinely doing what is right” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:10	q2x1		rc://*/ta/man/translate/figs-metaphor	σκάνδαλον ἐν αὐτῷ οὐκ ἔστιν	1	John is using the term **stumbling-block**, which means something that a person would trip over, figuratively to mean something that would cause a person to sin. Alternate translation: “nothing will cause him to sin” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:10	j077		rc://*/ta/man/translate/figs-explicit	σκάνδαλον ἐν αὐτῷ οὐκ ἔστιν	1	John speaks of this **stumbling-block** being **in** or inside a person because it represents the hatred for a fellow believer that he describes in [2:9](../02/09.md). If it would be helpful to your readers, you could indicate this explicitly. Alternate translation: “he has no hatred inside of him that will cause him to sin” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:11	j078		rc://*/ta/man/translate/figs-metaphor	τὸν ἀδελφὸν αὐτοῦ	1	See how you translated this in [2:9](../02/09.md). Alternate translation: “a fellow believer” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:11	j079		rc://*/ta/man/translate/figs-parallelism	ἐν τῇ σκοτίᾳ ἐστὶν, καὶ ἐν τῇ σκοτίᾳ περιπατεῖ	1	These two phrases mean similar things. John is likely using repetition for emphasis. If it would be clearer in your language, you could combine these phrases. Alternate translation: “keeps on doing what is wrong” (See: [[rc://*/ta/man/translate/figs-parallelism]])
2:11	w4r2		rc://*/ta/man/translate/figs-metaphor	ἐν τῇ σκοτίᾳ ἐστὶν	1	As in [1:5](../01/05.md), John is using the word **darkness** figuratively to mean what is wrong or evil. Alternate translation: “does what is wrong” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:11	u44x		rc://*/ta/man/translate/figs-metaphor	ἐν τῇ σκοτίᾳ περιπατεῖ	1	John is using the word **walk** figuratively to mean how a person lives and behaves. Alternate translation: “conducts his life in wrong ways” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:11	j080		rc://*/ta/man/translate/grammar-connect-logic-result	οὐκ οἶδεν ποῦ ὑπάγει, ὅτι ἡ σκοτία ἐτύφλωσεν τοὺς ὀφθαλμοὺς αὐτοῦ	1	If it would be clearer in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “because the darkness has blinded his eyes, he does not know where he is going” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
2:11	y5cs		rc://*/ta/man/translate/figs-metaphor	οὐκ οἶδεν ποῦ ὑπάγει	1	This is a continuation of the metaphor of walking as a figurative description of how a person lives and behaves. Alternate translation: “he does not know the right way to live” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:11	j081		rc://*/ta/man/translate/figs-metaphor	ὅτι ἡ σκοτία ἐτύφλωσεν τοὺς ὀφθαλμοὺς αὐτοῦ	1	John is using blindness figuratively to mean a loss of moral sense. Alternate translation: “because evil intentions are keeping him from knowing right and wrong” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:12	in8n		rc://*/ta/man/translate/figs-metaphor	τεκνία	1	John uses the term **little children** in [2:1](../02/01.md) and in several other places in this letter to refer to all of the believers to whom he is writing. See the explanation of it in two of the notes to [2:1](../02/01.md). UST takes the term to mean that in this case as well. However, it is also possible that in this case the term has a more specialized meaning and that it refers to only some of the believers, since it seems to represent only one of three groups of believers that John addresses twice in [2:12–14](../02/12.md). Moreover, the next time John addresses this first group, in [2:14](../02/14.md), he uses a different word that means “young children.” So in this context, the term could figuratively be describing new believers, that is, those who have just put their faith in Jesus for the forgiveness of their sins. Alternate translation: “new believers” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:12	ed41		rc://*/ta/man/translate/figs-activepassive	ἀφέωνται ὑμῖν αἱ ἁμαρτίαι	1	If it would be clearer in your language, you could say this with an active form, and you could say who has done the action. Alternate translation: “God has forgiven your sins” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:12	j082		rc://*/ta/man/translate/writing-pronouns	διὰ τὸ ὄνομα αὐτοῦ	1	The pronoun **his** refers to Jesus. Alternate translation: “because of the name of Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:12	yjy8		rc://*/ta/man/translate/figs-metonymy	διὰ τὸ ὄνομα αὐτοῦ	1	John is using the **name** of Jesus figuratively to represent who Jesus is and what he has done. Alternate translation: “because of what Jesus has done for you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:13	kue2		rc://*/ta/man/translate/figs-metaphor	πατέρες	1	If “little children” figuratively means “new believers” in [2:12](../02/12.md), then the term **fathers** is likely a figurative description of another group of believers. It could mean one of two things. Alternate translation: (1) “mature believers” or (2) “church leaders” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:13	y1vm			ἐγνώκατε	1	As in [2:4](../02/04.md), John is using the word **know** in a specific sense. See how you translated it there. Alternate translation: “you have a close relationship with”
2:13	wmt8		rc://*/ta/man/translate/figs-idiom	τὸν ἀπ’ ἀρχῆς	1	John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the eternal existence of God. Alternate translation: “God, who has always existed” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:13	wg4v		rc://*/ta/man/translate/figs-metaphor	νεανίσκοι	1	This is likely a figurative description of a third group of believers. It probably refers to people who have become strong in their faith, even if they are not yet as mature as those in the second group, since **young men** are in the time of life when they are strong and vigorous. Alternate translation: “strong believers” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:13	j083		rc://*/ta/man/translate/figs-gendernotations	νεανίσκοι	1	Although the term **men** is masculine, John is likely using the word figuratively in a generic sense that includes both men and women. Alternate translation: “strong believers” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
2:13	tfh1		rc://*/ta/man/translate/figs-metaphor	νενικήκατε τὸν πονηρόν	1	John speaks figuratively of these strong believers refusing to do what the devil wants as if they had defeated him in a struggle. Alternate translation: “you refuse to do what the devil wants” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:13	j084		rc://*/ta/man/translate/figs-nominaladj	τὸν πονηρόν	1	John is using the adjective **evil** as a noun in order to indicate a specific being. ULT adds **one** to show this. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “the one who is evil” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
2:13	j085		rc://*/ta/man/translate/figs-metonymy	τὸν πονηρόν	1	John is speaking figuratively of the devil by association with the way that he is **evil**. Alternate translation: “the devil” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:14	j086		rc://*/ta/man/translate/figs-parallelism	ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν Πατέρα	1	This sentence means basically the same thing as the sentence in [2:12](../02/12.md). The next two sentences in this verse mean basically the same thing as the two sentences in [2:13](../02/13.md). John is using repetition for emphasis and for poetic effect. For those reasons, it would be appropriate to translate all of these sentences separately and not combine them with the ones in the previous two verses, even if you combine parallel statements with similar meanings elsewhere in the book. (See: [[rc://*/ta/man/translate/figs-parallelism]])
2:14	j087		rc://*/ta/man/translate/translate-textvariants	ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν Πατέρα	1	In some Bibles, this sentence comes at the end of [2:13](../02/13.md) instead of at the beginning of this verse. The verse divisions were introduced to the Bible many centuries after its books were written, and their purpose is only to help readers find things easily. So the placement of this sentence, either at the start of this verse or at the end of the previous one, does not create any significant difference in meaning. If a translation of the Bible already exists in your region, consider using the placement in that version. If not, we recommend that you follow the placement in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]])
2:14	j088		rc://*/ta/man/translate/figs-verbs	ἔγραψα ὑμῖν	1	By saying **I have written**, John is expressing himself slightly differently than in [2:12–13](../02/12.md), where he says, “I am writing.” The difference is likely only for emphasis, as John looks back at what he has just said and indicates that he is saying it again. However, if your language distinguishes between the present and present perfect tenses, it would be appropriate to show the difference in your translation. (See: [[rc://*/ta/man/translate/figs-verbs]])
2:14	j089		rc://*/ta/man/translate/figs-metaphor	παιδία	1	While this is a different term from “little children” in [2:12](../02/12.md), figuratively it means the same thing. Alternate translation: “new believers” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:14	j090			ἐγνώκατε	1	As in [2:4](../02/04.md), John is using the word **know** in a specific sense. See how you translated it there. Alternate translation: “you have a close relationship with”
2:14	j091		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Πατέρα	1	**The Father** is an important title for God. Alternate translation: “God the Father” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
2:14	j092		rc://*/ta/man/translate/figs-metaphor	πατέρες	1	The term **fathers** likely has the same figurative meaning as in [2:13](../02/13.md). Alternate translation: (1) “mature believers” or (2) “church leaders” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:14	j093			ἐγνώκατε	2	As in [2:4](../02/04.md), John is using the word **know** in a specific sense. See how you translated it there. Alternate translation: “you have a close relationship with”
2:14	j094		rc://*/ta/man/translate/figs-idiom	τὸν ἀπ’ ἀρχῆς	1	John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the eternal existence of God. Alternate translation: “God, who has always existed” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:14	j095		rc://*/ta/man/translate/figs-metaphor	νεανίσκοι	1	The term **young men** likely has the same figurative meaning as in [2:13](../02/13.md). Alternate translation: “strong believers” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:14	j096		rc://*/ta/man/translate/figs-gendernotations	νεανίσκοι	1	Although the term **men** is masculine, John is likely using the word figuratively in a generic sense that includes both men and women. Alternate translation: “strong believers” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
2:14	l74j		rc://*/ta/man/translate/figs-metaphor	ἰσχυροί ἐστε	1	John is using the word **strong** not literally to describe believers’ physical strength, but figuratively to describe to their faithfulness to Jesus. Alternate translation: “you are faithful to Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:14	u3n8		rc://*/ta/man/translate/figs-metaphor	ὁ λόγος τοῦ Θεοῦ ἐν ὑμῖν μένει	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. Here the word seems to describe behavior that is recognized to be genuine because it is consistent. Alternate translation: “you genuinely obey what God has commanded” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:14	j097		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος τοῦ Θεοῦ ἐν ὑμῖν μένει	1	John is using the term **word** figuratively to refer to what God has commanded using words. Alternate translation: “what God has commanded” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:14	j098		rc://*/ta/man/translate/figs-metaphor	νενικήκατε τὸν πονηρόν	1	John speaks figuratively of these strong believers refusing to do what the devil wants as if they had defeated him in a struggle. Alternate translation: “you refuse to do what the devil wants” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:14	j099		rc://*/ta/man/translate/figs-nominaladj	τὸν πονηρόν	1	John is using the adjective **evil** as a noun in order to indicate a specific being. ULT adds **one** to show this. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “the one who is evil” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
2:14	j100		rc://*/ta/man/translate/figs-metonymy	τὸν πονηρόν	1	John is speaking figuratively of the devil by association with the way that he is **evil**. Alternate translation: “the devil” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:15	j101		rc://*/ta/man/translate/figs-ellipsis	μὴ ἀγαπᾶτε τὸν κόσμον, μηδὲ τὰ ἐν τῷ κόσμῳ	1	In the second phrase in this sentence, John leaves out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the first phrase. Alternate translation: “Do not love the world, and do not love any of the things that are in the world” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
2:15	xig6		rc://*/ta/man/translate/figs-metonymy	μὴ ἀγαπᾶτε τὸν κόσμον	1	John uses **world** to mean various things in this letter. Here it figuratively refers to the system of values that people share who do not honor God. This system is necessarily contrary to the values that godly people have. Alternate translation: “Do not share the ungodly value system of the people who do not honor God” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:15	h2hm		rc://*/ta/man/translate/figs-parallelism	μηδὲ τὰ ἐν τῷ κόσμῳ	1	This phrase means essentially the same thing as the preceding one. John is likely using repetition for emphasis. However, since there is a slight difference in meaning, you may wish to translate these phrases separately rather than combining them. It may be helpful to begin a new sentence here. Alternate translation: “No, do not share any of the values that characterize that system” (See: [[rc://*/ta/man/translate/figs-parallelism]])
2:15	p56b		rc://*/ta/man/translate/figs-hypo	ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ Πατρὸς ἐν αὐτῷ	1	John is describing a hypothetical situation in order to challenge his readers. Alternate translation: “Suppose someone loves the world. Then the love of the Father is not in him” (See: [[rc://*/ta/man/translate/figs-hypo]])
2:15	s48z		rc://*/ta/man/translate/figs-possession	οὐκ ἔστιν ἡ ἀγάπη τοῦ Πατρὸς ἐν αὐτῷ	1	The phrase **the love of the Father** could mean one of two things. (1) It could refer to a person loving God the Father. Alternate translation: “that person does not really love God the Father” (2) It could refer to God loving people. Alternate translation: “God’s love is not genuinely at work in that person’s life” (See: [[rc://*/ta/man/translate/figs-possession]])
2:15	j102		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρὸς	1	**Father** is an important title for God. Alternate translation: “of God the Father” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
2:16	j103		rc://*/ta/man/translate/translate-versebridge	ὅτι	1	In this verse, John is giving the reason why the statement is true that he made in the second sentence of the previous verse. If it would be clearer in your language, you could put this reason before that result by combining this verse and the previous one into a verse bridge. In order to create a verse bridge, you could begin this verse with “since” instead of **for**; you could end it with a comma instead of a period; and you could make it the beginning of the second sentence in the previous verse, putting it before “if anyone loves the world.” (See: [[rc://*/ta/man/translate/translate-versebridge]])
2:16	j104		rc://*/ta/man/translate/figs-metonymy	πᾶν τὸ ἐν τῷ κόσμῳ	1	See how you translated the similar expression in [2:15](../02/15.md). Alternate translation: “everything that characterizes the ungodly value system of the people who do not honor God” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:16	pz3q		rc://*/ta/man/translate/figs-metonymy	ἡ ἐπιθυμία τῆς σαρκὸς	1	John is using the term **flesh** figuratively to mean the physical human body, which is made of **flesh**. Alternate translation: “the strong desire to have sinful physical pleasure” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:16	x124		rc://*/ta/man/translate/figs-metonymy	ἡ ἐπιθυμία τῶν ὀφθαλμῶν	1	John is using the term **eyes** figuratively to mean the ability to see. Alternate translation: “the strong desire to have things that we see” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:16	j105			ἡ ἀλαζονία τοῦ βίου	1	John is likely using the Greek term that ULT translates as **life** in one of its specific senses, to mean “possessions,” as in [3:17](../03/17.md). Alternate translation: “pride in one’s possessions”
2:16	c3xw		rc://*/ta/man/translate/figs-metonymy	οὐκ ἔστιν ἐκ τοῦ Πατρός, ἀλλὰ ἐκ τοῦ κόσμου ἐστίν	1	See how you translated the term **world** in [2:15](../02/15.md). It has a similar meaning in this verse. Alternate translation: “does not represent how God the Father wants us to live, but instead comes from an ungodly value system” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:16	j106		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρός	1	**Father** is an important title for God. Alternate translation: “God the Father” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
2:17	j107		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος	1	See how you translated the term **world** in [2:15](../02/15.md). It has a similar meaning in this verse. Alternate translation: “the ungodly value system of the people who do not honor God” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:17	ct43		rc://*/ta/man/translate/figs-metaphor	παράγεται	1	John speaks figuratively of the **world** as if it were leaving. Alternate translation: “will not last very much longer” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:17	j108		rc://*/ta/man/translate/figs-ellipsis	καὶ ἡ ἐπιθυμία αὐτοῦ	1	John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous phrase. Alternate translation: “and its desire is also going away” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
2:17	j109		rc://*/ta/man/translate/figs-possession	ἡ ἐπιθυμία αὐτοῦ	1	John is using the possessive form to show that the **world** is the source of this **desire** and gives it its character. Alternate translation: “worldly desire” or “the desire that this system of values creates in people” (See: [[rc://*/ta/man/translate/figs-possession]])
2:17	j110		rc://*/ta/man/translate/figs-genericnoun	ἡ ἐπιθυμία αὐτοῦ	1	If it would be clearer in your language, you could translate this in the plural, since John is referring to all of the different types of **desire** associated with the **world** that he described in [2:16](../02/16.md). Alternate translation: “worldly desires” or “the desires that this system of values creates in people” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
2:17	j111		rc://*/ta/man/translate/figs-metaphor	μένει εἰς τὸν αἰῶνα	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. Here the word seems to refer to continuing existence. Alternate translation: “will live forever” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:17	j112		rc://*/ta/man/translate/figs-idiom	εἰς τὸν αἰῶνα	1	This is an idiom. Alternate translation: “forever” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:18	c7td		rc://*/ta/man/translate/figs-metaphor	παιδία	1	This is the same term that John used figuratively in [2:14](../02/14.md) to describe new believers, but here it seems to be just a stylistic variation of the term that he uses in [2:1](../02/01.md), as well as in several other places in the book, to address all of the believers to whom he is writing. See how you translated it there. Alternate translation: “My dear children” or “You dear believers who are under my care” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:18	esd9		rc://*/ta/man/translate/figs-idiom	ἐσχάτη ὥρα ἐστίν & ὅτι ἐσχάτη ὥρα ἐστίν	1	John is using the term **hour** figuratively to refer a specific time. The expression **the last hour** refers specifically to the time at the end of earthly history just before Jesus returns. Alternate translation: “Jesus will return soon … that Jesus will return soon” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:18	r2vq			ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν	1	See the discussion of the terms **Antichrist** and **antichrists** in the General Notes to this chapter. Alternate translation: “someone is coming who will lead a great opposition to Jesus, many people are already opposing Jesus now”
2:19	rmj7		rc://*/ta/man/translate/figs-metaphor	ἐξ ἡμῶν ἐξῆλθαν	1	These people formerly met with the group of believers to whom John is writing. While they physically left the places where the believers met, John is also using the expression **went out** figuratively to mean that these people stopped being part of the group. Alternate translation: “They stopped being part of our group of believers in Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:19	ytb1		rc://*/ta/man/translate/figs-explicit	ἀλλ’ οὐκ ἦσαν ἐξ ἡμῶν & οὐκ εἰσὶν πάντες ἐξ ἡμῶν	1	John is using the expression **from us** in a slightly different sense in these instances than in the first instance in the verse. In the first instance, it means that these people left the group. In this instance, it means that they were never genuinely part of the group. Alternate translation: “but they were never genuinely part of our group … none of them are genuinely part of our group” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:19	j113		rc://*/ta/man/translate/figs-explicit	οὐκ ἦσαν ἐξ ἡμῶν	1	If it would be helpful to your readers, you could say explicitly why John makes this claim. Alternate translation: “they were never genuinely part of our group, because they did not actually believe in Jesus in the first place” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:19	j114		rc://*/ta/man/translate/figs-hypo	εἰ γὰρ ἐξ ἡμῶν ἦσαν, μεμενήκεισαν ἂν μεθ’ ἡμῶν	1	John is using a hypothetical situation to help his readers recognize why the claim he is making is true. Alternate translation: “Suppose they had genuinely been part of our group. Then they would have continued to participate in it” (See: [[rc://*/ta/man/translate/figs-hypo]])
2:19	jin1		rc://*/ta/man/translate/figs-metaphor	μεμενήκεισαν ἂν μεθ’ ἡμῶν	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. Here the word seems to refer to continuing participation in a group. Alternate translation: “they would have continued to participate in our group” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:19	j115		rc://*/ta/man/translate/figs-ellipsis	ἀλλ’ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν	1	John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous sentence. Alternate translation: “but so that their actions would reveal that all of them were not genuinely part of our group, they left us” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
2:19	j116		rc://*/ta/man/translate/figs-activepassive	ἵνα φανερωθῶσιν	1	See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. In this case, this Greek passive verbal form does seem to have a genuinely passive meaning. That is, the people who left the group are the objects rather than the subjects of this action. But if it your language does not use passive forms, you could say this with an active form, and you could say what is doing the action. Alternate translation: “so that their actions would reveal” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:19	j117			οὐκ εἰσὶν πάντες ἐξ ἡμῶν	1	The word **all** means all the people who left the group. If it would be clearer in your language, you could make the subject negative and the verb positive. Alternate translation: “none of them are from us” or “none of them were genuinely part of our group”
2:20	j118		rc://*/ta/man/translate/grammar-connect-logic-contrast	καὶ	1	John is using the word **and** to introduce a contrast between the people who left the group and the remaining believers to whom he is writing. Alternate translation: “But” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
2:20	i3m1		rc://*/ta/man/translate/figs-abstractnouns	ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ Ἁγίου	1	If it would be clearer in your language, you could express the idea behind the abstract noun **anointing** with a verbal phrase. Alternate translation: “the Holy One has anointed you” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:20	j119		rc://*/ta/man/translate/translate-unknown	ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ Ἁγίου	1	The word **anointing** refers to the practice, seen often in the Old Testament, of pouring oil on a person to set that person apart to serve God. If your readers would not be familiar with this practice, you could describe it specifically in your translation. Alternate translation: “the Holy One has poured oil on you to set you apart to serve him” (See: [[rc://*/ta/man/translate/translate-unknown]])
2:20	j120		rc://*/ta/man/translate/figs-metaphor	ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ Ἁγίου	1	John is using **anointing** figuratively to represent the Holy Spirit, whose presence in the life of a believer shows that they have been set apart and equipped to serve God. John says specifically in [3:24](../03/24.md) and [4:13](../04/13.md) that God has given the Spirit to believers in this way. Alternate translation: “the Holy One has given you his Spirit” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:20	gy16		rc://*/ta/man/translate/figs-nominaladj	τοῦ Ἁγίου	1	John is using the adjective **Holy** as a noun in order to indicate a specific person. ULT adds **One** to show this. John is referring specifically to God, and so ULT capitalizes both of these words to show that they are describing a divine person. Your language may allow you to use this adjective as a noun. If not, you can translate this with an equivalent expression. Alternate translation: “God, the One who is holy” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
2:20	j121		rc://*/ta/man/translate/translate-textvariants	οἴδατε πάντες	1	See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to follow the reading of ULT and say **you all know** or to follow the reading of some other versions and say “you know all things.” (See: [[rc://*/ta/man/translate/translate-textvariants]])
2:20	j122		rc://*/ta/man/translate/figs-explicit	οἴδατε πάντες	1	Based on what he says in the next verse, John likely means here that the believers to whom he is writing **all know** the truth. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “you all know the truth” or “you all know what is true” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:21	j123		rc://*/ta/man/translate/figs-doublenegatives	οὐκ ἔγραψα ὑμῖν ὅτι οὐκ οἴδατε τὴν ἀλήθειαν, ἀλλ’ ὅτι οἴδατε αὐτήν	1	If it would be clearer in your language, you could translate this double negative as a positive statement. Since John then repeats the statement in positive form in the next phrase, you can make the connection to that phrase as an affirmation rather than as a contrast. Alternate translation: “I have written to you because you know the truth, yes, because you do know it” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
2:21	r8yr		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀλήθειαν & ἐκ τῆς ἀληθείας	1	If it would be clearer in your language, you could express the idea behind the abstract noun **truth** with an adjective such as “true.” Alternate translation: “what is true … from what is true” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:21	j124		rc://*/ta/man/translate/figs-metonymy	τὴν ἀλήθειαν & ἐκ τῆς ἀληθείας	1	John is likely referring figuratively to the teaching that believers have received from Jesus by association with the way that it is true. Alternate translation: “the true teaching that we received from Jesus … from this true teaching” (See: [[rc://*/ta/man/translate/figs-metonymy]])
2:21	j125		rc://*/ta/man/translate/figs-ellipsis	καὶ ὅτι πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν	1	John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from earlier in the sentence. Alternate translation: “and you know that every lie is not from the truth” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
2:21	j126			πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν	1	If it would be clearer in your language, you could make the subject negative and the verb positive. Alternate translation: “no lie is from the truth”
2:22	d71l		rc://*/ta/man/translate/figs-rquestion	τίς ἐστιν ὁ ψεύστης, εἰ μὴ ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ Χριστός?	1	John is using the question form for emphasis. If it would be clearer in your language, you could translate his words as a statement or exclamation. Alternate translation: “Anyone who denies that Jesus is the Messiah is certainly a liar!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
2:22	d4u7		rc://*/ta/man/translate/figs-doublenegatives	ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ Χριστός	1	For emphasis, John is using a double negative in Greek, specifically, a negative verb (**denies**) with a negative particle, “not.” In English, it would come out “the one who denies that Jesus is not the Christ.” In Greek, the second negative does not cancel the first to create a positive meaning. But in English, the meaning would inaccurately be positive, which is why ULT uses only one negative. It leaves out “not” and says “the one who denies that Jesus is the Christ.” However, if your language uses double negatives for emphasis that do not cancel one another, it would be appropriate to use that construction in your translation. (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
2:22	j127			ὁ Χριστός	1	**Christ** is the Greek word for “Messiah.” Alternate translation: “the Messiah”
2:22	j128		rc://*/ta/man/translate/figs-genericnoun	οὗτός ἐστιν ὁ ἀντίχριστος	1	John does not mean that such a person is the actual Antichrist who will appear at the end of earthly history. John does not have a specific person in view. Rather, he is speaking generally of all such people. See how you translated the term **antichrist** in [2:18](../02/18.md). Alternate translation: “Such a person is truly opposed to Jesus” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
2:22	z4t1		rc://*/ta/man/translate/figs-explicit	ὁ ἀρνούμενος τὸν Πατέρα καὶ τὸν Υἱόν	1	If it would be helpful to your readers, you could indicate explicitly why John says this about these people. It may be helpful to begin a new sentence here. Alternate translation: “By denying that Jesus is the Messiah, he is denying both God the Father, who sent Jesus to be the Messiah, and Jesus his Son, whom he sent” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:22	pth9		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Πατέρα καὶ τὸν Υἱόν	1	**Father** and **Son** are important titles that describe the relationship between God and Jesus. Alternate translation: “God the Father and Jesus his Son” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
2:23	j129		rc://*/ta/man/translate/figs-explicit	πᾶς ὁ ἀρνούμενος τὸν Υἱὸν	1	If it would be helpful to your readers, you could say explicitly what this means in light of what John says in the previous verse. Alternate translation: “Everyone who denies that Jesus is the Son of God and the Messiah” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:23	j130		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν & τὸν Υἱὸν	1	**Son** is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
2:23	k78f		rc://*/ta/man/translate/figs-possession	οὐδὲ τὸν Πατέρα ἔχει & τὸν Πατέρα ἔχει	1	The language of possession that John is using actually indicates that such a person does not or does belong to God, rather than that God does not or does belong to such a person. Alternate translation: “does not belong to the Father … belongs to the Father” (See: [[rc://*/ta/man/translate/figs-possession]])
2:23	j131		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Πατέρα & τὸν Πατέρα	1	**Father** is an important title for God. Alternate translation: “God the Father … God the Father” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
2:23	u9ep		rc://*/ta/man/translate/figs-explicit	ὁ ὁμολογῶν τὸν Υἱὸν	1	If it would be helpful to your readers, you could say explicitly what this means in light of what John says in the previous verse. Alternate translation: “Everyone who truly believes and acknowledges publicly that Jesus is the Son of God and the Messiah” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:24	zl8y		rc://*/ta/man/translate/figs-explicit	ὃ ἠκούσατε & ὃ & ἠκούσατε	1	John is referring implicitly to the teaching about Jesus that these believers **have heard**. Alternate translation: “the teaching you have heard … the teaching you have heard” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:24	dsl7		rc://*/ta/man/translate/figs-idiom	ἀπ’ ἀρχῆς & ἀπ’ ἀρχῆς	1	John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the time when the people to whom he is writing first believed in Jesus. Alternate translation: “ever since you first believed in Jesus … ever since you first believed in Jesus” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:24	rfz8		rc://*/ta/man/translate/figs-metaphor	ἐν ὑμῖν μενέτω & ἐν ὑμῖν μείνῃ	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In these instances, in reference to the teaching about Jesus, the word seems to refer to continuing belief in that teaching. Alternate translation: “continue to believe it … you continue to believe” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:24	j132		rc://*/ta/man/translate/figs-hypo	ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπ’ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῷ Υἱῷ καὶ ἐν τῷ Πατρὶ μενεῖτε	1	John is describing a hypothetical situation in order to reassure his readers. Alternate translation: “Suppose that what you have heard from the beginning remains in you. Then you will also remain in the Son and in the Father” (See: [[rc://*/ta/man/translate/figs-hypo]])
2:24	ty7q		rc://*/ta/man/translate/figs-metaphor	καὶ ὑμεῖς ἐν τῷ Υἱῷ καὶ ἐν τῷ Πατρὶ μενεῖτε	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “you will also continue to have a close relationship with the Son and with the Father” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:24	j133		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τῷ Υἱῷ & τῷ Πατρὶ	1	**Son** and **Father** are important titles. Alternate translation: “Jesus the Son of God … God the Father” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
2:25	llj2			ἡ ἐπαγγελία ἣν αὐτὸς ἐπηγγείλατο ἡμῖν	1	Here John uses a cognate accusative, that is, an object that comes from the same root as its verb. You may be able to do the same thing in your translation. If not, you could explain what this means. Alternate translation: “the promise that he made to us” or “what he promised us”
2:25	j134		rc://*/ta/man/translate/writing-pronouns	αὐτὸς	1	The pronoun **he** could refer in this context either to Jesus or to God the Father. However, it seems more likely that it refers to Jesus, since John has just talked in [2:22–23](../02/22.md) about denying or confessing him, and it was Jesus who promised **eternal life** to everyone who believed in him. See, for example, the Gospel of John [3:36](../jhn/03/36.md) and [6:47](../jhn/06/47.md). Alternate translation: “Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:25	id51		rc://*/ta/man/translate/figs-metaphor	τὴν ζωὴν τὴν αἰώνιον	1	John means more than physical **life**. This expression can indicate living forever in the presence of God after death, a commonly recognized meaning, but it can also indicate receiving power from God in this life to live in a new way. Alternate translation: “that we would have power to live a new life now and that we would live with him forever after we die” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:26	fe44		rc://*/ta/man/translate/figs-metaphor	τῶν πλανώντων ὑμᾶς	1	John speaks figuratively of these people as if they were guides who were leading others in the wrong direction. This is a metaphor for their attempts to get the people to whom John is writing to believe things that are not true. Alternate translation: “those who are deceiving you” or “those who are trying to get you to believe things that are not true” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:27	cn2f		rc://*/ta/man/translate/figs-metaphor	τὸ χρῖσμα ὃ ἐλάβετε ἀπ’ αὐτοῦ	1	See how you translated the word **anointing** in [2:20](../02/20.md). Alternate translation: “the Spirit, whom Jesus has given you” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:27	j135		rc://*/ta/man/translate/writing-pronouns	ἀπ’ αὐτοῦ & αὐτοῦ & ἐν αὐτῷ	1	Like the pronoun “he” in [2:25](../02/25.md), the words **him** and **his** in this verse likely refer to Jesus. Alternate translation: “from Jesus … in Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:27	j136		rc://*/ta/man/translate/figs-metaphor	μένει ἐν ὑμῖν	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to refer to the continuing presence of the Spirit inside a believer. Alternate translation: “lives inside of you” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:27	j137		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ	2	John is using the word **and** to introduce the results of what he says in the previous part of this sentence. Alternate translation: “and so” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
2:27	j138		rc://*/ta/man/translate/figs-metaphor	τὸ αὐτοῦ χρῖσμα	1	See how you translated this earlier in this verse. Alternate translation: “his Spirit” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:27	tb5k		rc://*/ta/man/translate/figs-hyperbole	περὶ πάντων	1	This is a generalization for emphasis. Alternate translation: “about everything that you need to know” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
2:27	j139			ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος	1	Alternate translation: “tells the truth and does not lie”
2:27	j140		rc://*/ta/man/translate/writing-pronouns	ἐδίδαξεν ὑμᾶς	1	Since the Spirit is a person, if you translate **anointing** as “Spirit” in this verse, it may not be appropriate in your language to use a neuter pronoun in this clause. Alternate translation: “he has taught you” or “the Spirit has taught you” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:27	wr63		rc://*/ta/man/translate/figs-metaphor	μένετε ἐν αὐτῷ	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “continue to have a close relationship with him” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:27	j141		rc://*/ta/man/translate/figs-metaphor	μένετε ἐν αὐτῷ	1	John is speaking figuratively as if believers could be inside of God. Alternate translation: “continue to have a close relationship with him” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:28	tii1			καὶ νῦν	1	John uses this expression to introduce a new part of the letter, in which he will talk about being children of God and the return of Jesus. In your translation, you can use a word, phrase, or other method that is natural in your language for introducing a new topic.
2:28	kjn9		rc://*/ta/man/translate/figs-metaphor	τεκνία	1	John readdresses the recipients as he begins a new section of the letter. See how you translated this in [2:1](../02/01.md). Alternate translation: “you dear believers who are under my care” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:28	j142		rc://*/ta/man/translate/figs-metaphor	μένετε ἐν αὐτῷ	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, John seems to be using the expression in the same way that he has just used it in [2:27](../02/27.md). See how you translated it there. Alternate translation: “continue to have a close relationship with him” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:28	j143		rc://*/ta/man/translate/writing-pronouns	αὐτῷ & ἐὰν φανερωθῇ & ἀπ’ αὐτοῦ & αὐτοῦ	1	The pronouns **him**, **he**, and **his** likely refer to Jesus in this verse, since John speaks of his **coming** or return. It might be natural in your language to use the name “Jesus” in the first instance and pronouns in the other instances. (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:28	zz4x		rc://*/ta/man/translate/figs-activepassive	ἐὰν φανερωθῇ	1	See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. Here the term could have either an active or a passive meaning. (1) If the meaning is active, John is speaking of how Jesus will actually return to earth. John is not saying that Jesus will only appear to return. Alternate translation: “when Jesus returns” (2) If the meaning is passive, John is speaking of how God will reveal Jesus to the world as its true king. To bring out that meaning, you could translate this with a passive verbal form or, if your language does not use passive forms, you could use an active form and say who will do the action. Alternate translation: “when Jesus is revealed” or “when God reveals Jesus” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:28	j144		rc://*/ta/man/translate/figs-parallelism	σχῶμεν παρρησίαν, καὶ μὴ αἰσχυνθῶμεν ἀπ’ αὐτοῦ	1	These two phrases mean similar things. John is likely using the repetition for emphasis. You could combine these phrases into an emphatic expression if that would be clearer for your readers. Alternate translation: “we may be completely confident at his coming” (See: [[rc://*/ta/man/translate/figs-parallelism]])
2:28	lnk2		rc://*/ta/man/translate/figs-abstractnouns	σχῶμεν παρρησίαν	1	If it would be clearer in your language, you could express the idea behind the abstract noun **boldness** with an adjective such as “confident.” Alternate translation: “we may be confident” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:28	d4ql		rc://*/ta/man/translate/figs-synecdoche	μὴ αἰσχυνθῶμεν ἀπ’ αὐτοῦ	1	John is using the word **him**, meaning Jesus, figuratively to mean the presence of Jesus. Alternate translation: “we will not be ashamed to be in his presence” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
2:28	j145		rc://*/ta/man/translate/figs-activepassive	μὴ αἰσχυνθῶμεν ἀπ’ αὐτοῦ	1	If it would be clearer in your language, you could say this with an active form. Alternate translation: “we will not be ashamed to be in his presence” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:28	x7ic			ἐν τῇ παρουσίᾳ αὐτοῦ	1	Alternate translation: “when he returns to earth”
2:29	j146		rc://*/ta/man/translate/grammar-connect-condition-fact	ἐὰν εἰδῆτε ὅτι δίκαιός ἐστιν	1	John is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what John is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since you know that God is righteous” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
2:29	j147		rc://*/ta/man/translate/writing-pronouns	ἐστιν & αὐτοῦ	1	The pronouns **he** and **him** likely refer to God the Father, since in the next two verses John says that believers are “children of God,” and he speaks in this verse of those who have **been begotten from him**. Alternate translation: “God is … God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
2:29	j148		rc://*/ta/man/translate/figs-abstractnouns	πᾶς ὁ ποιῶν τὴν δικαιοσύνην	1	If it would be clearer in your language, you could express the idea behind the abstract noun **righteousness** with an adjective such as “right.” Alternate translation: “everyone who does what is right” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:29	u6er		rc://*/ta/man/translate/figs-activepassive	πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται	1	If it would be clearer in your language, you could say this with an active form. Alternate translation: “God is the father of everyone who does what is right” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:29	j149		rc://*/ta/man/translate/figs-metaphor	πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται	1	Since believers have not literally **been begotten** by God, John means this figuratively. He says in [4:9](../04/09.md) that Jesus is the “only-begotten” of God, since God is the actual Father of Jesus in a way that he is not the actual father of believers. Alternate translation: “God is the spiritual father of everyone who does what is right” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:intro	d8r2				0	# 1 John 03 General Notes\n\n## Structure and formatting\n\n1. Genuine children of God do not sin (3:1–10, continuing from 2:28)\n2. Genuine believers help one another sacrificially (3:11–18)\n3. Genuine believers have confidence in prayer (3:19–24)\n\n## Special concepts in this chapter\n\n### “children of God”\n\nPeople are sometimes described as “children of God” because God created them. However, John uses this expression in a different sense in this chapter. He uses it to describe people who have entered into a father-child relationship with God by putting their faith and trust in Jesus. God indeed created all people, but people can only become children of God in this sense by believing in Jesus. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n## Other possible translation difficulties in this chapter\n\n### “the one who keeps his commandments remains in him, and he in him” (3:24)\n\nThis does not mean that keeping our salvation is conditional on doing certain works. Rather, John is describing the results of keeping the commandments that he describes in [3:32](../03/32.md). Those commandments are to believe in Jesus and to love one another. John is saying that the person who believes in Jesus and loves others shows that he has a close relationship with God, and that he will continue to have that close relationship because of this obedience. Christians around the world hold different beliefs about whether people who have been saved can lose their salvation. That is not what John is addressing here, and translators should be careful not to let how they understand that issue affect how they translate this passage. (See: [[rc://*/tw/dict/bible/kt/eternity]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Important textual issues in this chapter\n\nIn [3:1](../03/01.md), the most accurate ancient manuscripts include the words “and we are.” That is the reading that ULT follows. However, some other ancient manuscripts do not include these words, and so some Bibles do not have them. If a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]])
3:1	gl8n		rc://*/ta/man/translate/figs-metaphor	ἴδετε	1	John is using the term **see** figuratively. Alternate translation: “Consider” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:1	j150			ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ Πατὴρ	1	Alternate translation: “how greatly the Father has loved us”
3:1	j151		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Πατὴρ	1	**Father** is an important title for God. Alternate translation: “God the Father” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
3:1	x99a		rc://*/ta/man/translate/figs-activepassive	ἵνα τέκνα Θεοῦ κληθῶμεν	1	If it would be clearer in your language, you could say this with an active form. Alternate translation: “that God should call us his children” (See: [[rc://*/ta/man/translate/figs-activepassive]])
3:1	j362		rc://*/ta/man/translate/figs-metaphor	τέκνα Θεοῦ	1	Here John expresses the same metaphor as in [2:29](../02/29.md) in a slightly different way. See whether you decided to indicate the figurative meaning there. Alternate translation: “spiritual children of God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:1	j152		rc://*/ta/man/translate/translate-textvariants	καὶ ἐσμέν	1	See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to follow the reading of ULT and include these words or to follow the reading of some other versions and not include them. (See: [[rc://*/ta/man/translate/translate-textvariants]])
3:1	fq4t		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τοῦτο, ὁ κόσμος οὐ γινώσκει ἡμᾶς, ὅτι οὐκ ἔγνω αὐτόν	1	If it would be clearer in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because the world did not know God, for that reason it does not know us” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
3:1	l5e7		rc://*/ta/man/translate/figs-metonymy	διὰ τοῦτο, ὁ κόσμος οὐ γινώσκει ἡμᾶς, ὅτι οὐκ ἔγνω αὐτόν	1	John uses **world** to mean various things in this letter. Here it figuratively refers to people who do not honor God and who do not live as God wishes. Alternate translation: “because ungodly people have not known God, for that reason they do not know us” (See: [[rc://*/ta/man/translate/figs-metonymy]])
3:1	j155			οὐ γινώσκει ἡμᾶς & οὐκ ἔγνω αὐτόν	1	John is using the word **know** in two different senses. See the discussion of the word “know” in Part 3 of the Introduction to 1 John. If your language has different words for these different senses, it would be appropriate to use them in your translation. Alternate translation: “does not recognize who we are … it did not become acquainted with him”
3:1	j156		rc://*/ta/man/translate/figs-explicit	οὐ γινώσκει ἡμᾶς	1	If it would be helpful to your readers, you could say explicitly what **the world does not know** about believers in Jesus. Alternate translation: “does not recognize that we are truly God’s children” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:1	j157		rc://*/ta/man/translate/writing-pronouns	αὐτόν	1	The pronouns **him** refers to God, the antecedent in the previous sentence. Alternate translation: “God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:2	ek9v		rc://*/ta/man/translate/figs-nominaladj	ἀγαπητοί	1	See how you translated this in [2:7](../02/07.md). Alternate translation: “You people whom I love” or “Dear friends” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
3:2	j158		rc://*/ta/man/translate/figs-explicit	τέκνα Θεοῦ	1	See whether you decided to indicate the figurative meaning of this expression in [3:1](../03/01.md). Alternate translation: “spiritual children of God” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:2	j159		rc://*/ta/man/translate/grammar-connect-logic-contrast	καὶ	1	John is using the word **and** to introduce a contrast between what is **now** known about believers and what is **not yet** known. Alternate translation: “but” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
3:2	anq1		rc://*/ta/man/translate/figs-activepassive	οὔπω ἐφανερώθη τί ἐσόμεθα	1	See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. Here the term could have either an active or a passive meaning. (1) If the meaning is active, John is speaking of what believers will become. He is not saying that believers will only appear to be this. Alternate translation: “we have not yet become what we will be” (2) If the meaning is passive, John is saying that God has not yet revealed what believers will become. To bring out that meaning, you could translate this with a passive verbal form or, if your language does not use passive forms, you could use an active form and say who will do the action. Alternate translation: “what we will be has not yet been revealed” or “God has not yet revealed what we will be” (See: [[rc://*/ta/man/translate/figs-activepassive]])
3:2	j160		rc://*/ta/man/translate/figs-activepassive	ἐὰν φανερωθῇ	1	See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. The meaning of the term in this instance seems to be the same as in [2:28](../02/28.md). See how you translated it there. Alternate translation: “when Jesus returns” or “when Jesus is revealed” or “when God reveals Jesus” (See: [[rc://*/ta/man/translate/figs-activepassive]])
3:2	j161		rc://*/ta/man/translate/writing-pronouns	ἐὰν φανερωθῇ & αὐτῷ & αὐτὸν & ἐστιν	1	The pronouns **he** and **him** likely refer to Jesus in this verse, since John speaks of **when he appears** or returns. It might be natural in your language to use the name “Jesus” in the first instance and pronouns in the other instances. (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:2	j162		rc://*/ta/man/translate/grammar-connect-logic-result	ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν	1	If it would be clearer in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “because we will see him as he is, we will be like him” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
3:3	pj6a		rc://*/ta/man/translate/writing-pronouns	πᾶς ὁ ἔχων τὴν ἐλπίδα ταύτην ἐπ’ αὐτῷ	1	The pronoun **him** does not refer to **everyone**; it refers to Jesus. The expression **this hope** refers to the hope that John describes in the previous verse, of seeing Jesus as he is. Alternate translation: “everyone who hopes to see Jesus as he really is” (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:3	j163		rc://*/ta/man/translate/writing-pronouns	αὐτῷ & ἐκεῖνος	1	These pronouns refer to Jesus. Alternate translation: “Jesus … Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:4	j164		rc://*/ta/man/translate/figs-abstractnouns	πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία	1	If it would be clearer in your language, you could express the idea behind the abstract noun **lawlessness** with an equivalent expression. Alternate translation: “Everyone who commits sin is also breaking God’s law. Indeed, sin is breaking God’s law” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:4	j165		rc://*/ta/man/translate/figs-explicit	πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία	1	If it would be helpful to your readers, you could explain why John gives this warning. See the discussion of “sin” in Part 3 of the Introduction to 1 John. Alternate translation: “Everyone who commits sin is also breaking God’s law. Indeed, sin is breaking God’s law. So do not listen to the false teachers who are saying that it does not matter what you do in your physical body” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:5	j166		rc://*/ta/man/translate/writing-pronouns	ἐκεῖνος & ἄρῃ & αὐτῷ	1	The pronouns **that one**, **he**, and **him** refer to Jesus in this verse. It might be natural in your language to use the name “Jesus” in the first instance and pronouns in the other instances. (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:5	g4ph		rc://*/ta/man/translate/figs-activepassive	ἐκεῖνος ἐφανερώθη	1	See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. Here the term seems to have an active meaning. Alternate translation: “Jesus came to earth” (See: [[rc://*/ta/man/translate/figs-activepassive]])
3:5	j167		rc://*/ta/man/translate/figs-metaphor	ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν	1	John speaks figuratively of **sin** as if it were an object that could be inside of Jesus, although he is emphasizing that **sin** is not in Jesus. Alternate translation: “Jesus has never sinned” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:6	j999		rc://*/ta/man/translate/figs-metaphor	πᾶς ὁ ἐν αὐτῷ μένων	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “Everyone who has a close relationship with Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:6	j168		rc://*/ta/man/translate/figs-metaphor	πᾶς ὁ ἐν αὐτῷ μένων	1	John is speaking figuratively as if believers could be inside of Jesus. Alternate translation: “Everyone who has a close relationship with Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:6	j169		rc://*/ta/man/translate/writing-pronouns	αὐτῷ & αὐτὸν & αὐτόν	1	The pronoun **him** refers to Jesus in this verse. It might be natural in your language to use the name “Jesus” in the first instance and pronouns in the other instances. (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:6	j170		rc://*/ta/man/translate/figs-explicit	οὐχ ἁμαρτάνει	1	If it would be helpful to your readers, you could say what this implicitly means in light of the situation that John is addressing in this letter. See the discussion of “sin” in Part 3 of the Introduction to 1 John. John acknowledges elsewhere in this letter that genuine believers actually do sin, but they do not sin continually or wantonly. Alternate translation: “does not sin wantonly and continually” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:6	eu9c		rc://*/ta/man/translate/figs-doublet	οὐχ ἑώρακεν αὐτὸν, οὐδὲ ἔγνωκεν αὐτόν	1	The words **seen** and **known** mean similar things. John is likely using repetition for emphasis. If it would be clearer in your language, you could combine these terms into a single expression. Alternate translation: “certainly does not have a close relationship with Jesus” (See: [[rc://*/ta/man/translate/figs-doublet]])
3:6	j172		rc://*/ta/man/translate/figs-metaphor	οὐχ ἑώρακεν αὐτὸν	1	John is not referring to people literally seeing Jesus. Rather, he is using sight figuratively to mean perception and recognition. Alternate translation: “has not recognized who Jesus is” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:7	ia4z		rc://*/ta/man/translate/figs-metaphor	τεκνία	1	See how you translated this in [2:1](../02/01.md). Alternate translation: “You dear believers who are under my care” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:7	wg85		rc://*/ta/man/translate/figs-metaphor	μηδεὶς πλανάτω ὑμᾶς	1	See how you translated the similar expression in [2:26](../02/26.md). Alternate translation: “do not let anyone deceive you” or “do not let anyone get you to believe things that are not true” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:7	v4yp		rc://*/ta/man/translate/figs-abstractnouns	ὁ ποιῶν τὴν δικαιοσύνην	1	See how you translated the similar expression in [2:29](../02/29.md). Alternate translation: “The one who does what is right” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:7	j173		rc://*/ta/man/translate/figs-explicit	δίκαιός ἐστιν, καθὼς ἐκεῖνος δίκαιός ἐστιν	1	If it would be helpful to your readers, you could say explicitly what the term **righteous** means in this context. Alternate translation: “is acceptable to God, just as Jesus is acceptable to God” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:7	j174		rc://*/ta/man/translate/writing-pronouns	ἐκεῖνος	1	The demonstrative pronoun **that one** refers to Jesus. Alternate translation: “Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:8	uja7			ἐκ τοῦ διαβόλου ἐστίν	1	Here the preposition **from** indicates the influence of the noun it introduces. The usage here is similar to that in the phrase “from the world” in [2:16](../02/16.md). Alternate translation: “is acting under the influence of the devil”
3:8	cit3		rc://*/ta/man/translate/figs-idiom	ἀπ’ ἀρχῆς	1	John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the time when God created the world. In this case, the word **from** indicates not that the devil began to sin at that time, but that he had already begun to sin by that time. Alternate translation: “even before the world was created” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:8	p9ks		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Υἱὸς τοῦ Θεοῦ	1	**Son of God** is an important title for Jesus. Alternate translation: “Jesus, the Son of God” or “God’s Son Jesus” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
3:8	nq4w		rc://*/ta/man/translate/figs-activepassive	ἐφανερώθη	1	See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. Here the term seems to have an active meaning and to mean the same thing as in [3:5](../03/05.md). Alternate translation: “came to earth” (See: [[rc://*/ta/man/translate/figs-activepassive]])
3:8	j175		rc://*/ta/man/translate/figs-explicit	ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου	1	If it would be helpful to your readers, you could say explicitly what this means in this context. Alternate translation: “so that he might free people from continually sinning, as the devil had gotten them to do” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:9	ftw3		rc://*/ta/man/translate/figs-activepassive	πᾶς ὁ γεγεννημένος ἐκ τοῦ Θεοῦ & ὅτι ἐκ τοῦ Θεοῦ γεγέννηται	1	See how you translated this in [2:29](../02/29.md). Alternate translation: “Everyone whose father is God … because God is his father” (See: [[rc://*/ta/man/translate/figs-activepassive]])
3:9	j176		rc://*/ta/man/translate/figs-metaphor	πᾶς ὁ γεγεννημένος ἐκ τοῦ Θεοῦ & ὅτι ἐκ τοῦ Θεοῦ γεγέννηται	1	See whether in [2:29](../02/29.md) you decided to explain this metaphor. Alternate translation: “Everyone whose spiritual father is God … because God is his spiritual father” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:9	j177		rc://*/ta/man/translate/writing-pronouns	σπέρμα αὐτοῦ ἐν αὐτῷ μένει	1	In this phrase, **his** refers to **God** and **him** refers to the person **who has been begotten from God**. Alternate translation: “God’s seed remains in such a person” (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:9	j178		rc://*/ta/man/translate/figs-metaphor	σπέρμα αὐτοῦ ἐν αὐτῷ μένει	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, as in [2:27](../02/27.md), it seems to refer to a continuing presence. Alternate translation: “God’s seed continues to be present in such a person” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:9	ps9v		rc://*/ta/man/translate/figs-metaphor	σπέρμα αὐτοῦ ἐν αὐτῷ μένει	1	John is using the word **seed** figuratively. It could mean one of two things. (1) This may be a metaphorical reference to the **seed** from which plants grow. Alternate translation: “the new life that God has put in that person continues to grow” (2) This may be a metaphorical reference to the characteristics of a father that a child is born with and displays more and more as he grows. Alternate translation: “the characteristics that show that God is his father become continually more evident” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:10	w33l		rc://*/ta/man/translate/figs-idiom	ἐν τούτῳ φανερά ἐστιν τὰ τέκνα τοῦ Θεοῦ, καὶ τὰ τέκνα τοῦ διαβόλου	1	**In this** means something similar to the idiomatic expression “in this we know” that John uses many times in this letter. Alternate translation: “This is how we can tell the difference between the children of God and the children of the devil” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:10	j179		rc://*/ta/man/translate/figs-idiom	τὰ τέκνα τοῦ Θεοῦ, καὶ τὰ τέκνα τοῦ διαβόλου	1	John is using the word **children** idiomatically in both of these instances. His usage is similar to the Hebrew idiom in which the “child” of something shares its characteristics. Alternate translation: “people who are living a new life in close relationship with God and people who are still in their old way of life influenced by the devil” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:10	ctk6		rc://*/ta/man/translate/figs-doublenegatives	πᾶς ὁ μὴ ποιῶν δικαιοσύνην, οὐκ ἔστιν ἐκ τοῦ Θεοῦ	1	If it would be clearer in your language, you could translate this double negative as a positive statement. Alternate translation: “Everyone who does wrong is alienated from God” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
3:10	j180		rc://*/ta/man/translate/figs-abstractnouns	ὁ μὴ ποιῶν δικαιοσύνην	1	See how you translated the similar expression in [2:29](../02/29.md). Alternate translation: “who does not do what is right” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:10	j181		rc://*/ta/man/translate/figs-idiom	οὐκ ἔστιν ἐκ τοῦ Θεοῦ	1	The expression **from God** is an idiom. John uses it in various ways in this letter. Alternate translation: “does not belong to God” or “is not living in relationship with God” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:10	j182		rc://*/ta/man/translate/figs-ellipsis	καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ	1	John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from earlier in the sentence. Alternate translation: “and the one who does not love his brother is not from God” or, if you translated the double negative in the previous clause as a positive statement, “and anyone who hates a fellow believer is alienated from God” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
3:10	v1bx		rc://*/ta/man/translate/figs-metaphor	τὸν ἀδελφὸν αὐτοῦ	1	See how you translated this in [2:9](../02/09.md). Alternate translation: “a fellow believer” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:11	j183		rc://*/ta/man/translate/figs-idiom	ἀπ’ ἀρχῆς	1	John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the time when the people to whom he is writing first believed in Jesus. Alternate translation: “ever since you first believed in Jesus” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:12	frz9		rc://*/ta/man/translate/figs-ellipsis	οὐ καθὼς Κάϊν	1	John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous verse. Alternate translation: “and we should not be like Cain” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
3:12	w83v		rc://*/ta/man/translate/figs-explicit	Κάϊν & ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ	1	John assumes that his readers will know that Cain was a son of the first man and woman, Adam and Eve. As the book of Genesis describes, Cain was jealous of his younger brother Abel and murdered him. If your readers might not know this, you could say this explicitly. Alternate translation: “Cain, the son of the first man and woman, Adam and Eve, who … murdered his younger brother Abel because he was jealous of him” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:12	j184		rc://*/ta/man/translate/translate-names	Κάϊν	1	**Cain** is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]])
3:12	j185			ἐκ τοῦ πονηροῦ ἦν	1	Alternate translation: “who belonged to the evil one” or “who was influenced by the evil one”
3:12	j186		rc://*/ta/man/translate/figs-nominaladj	τοῦ πονηροῦ	1	John is using the adjective **evil** as a noun in order to indicate a specific being. ULT adds **one** to show this. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “the one who is evil” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
3:12	j187		rc://*/ta/man/translate/figs-metonymy	τοῦ πονηροῦ	1	John is speaking figuratively of the devil by association with the way that he is **evil**. Alternate translation: “the devil” (See: [[rc://*/ta/man/translate/figs-metonymy]])
3:12	b1xh		rc://*/ta/man/translate/figs-rquestion	καὶ χάριν τίνος ἔσφαξεν αὐτόν? ὅτι	1	John is using a question as a teaching tool. If it would be clearer in your language, you could translate his words as a statement. Alternate translation: “He killed him because” (See: [[rc://*/ta/man/translate/figs-rquestion]])
3:12	mq7x		rc://*/ta/man/translate/figs-ellipsis	τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ, δίκαια	1	John is leaving out a word, “were,” that a sentence would need in many languages in order to be complete. The word “were” can be supplied for clarity. Alternate translation: “but his brother’s works were righteous” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
3:13	j188			μὴ θαυμάζετε	1	Alternate translation: “Do not be surprised”
3:13	wc1m		rc://*/ta/man/translate/figs-metaphor	ἀδελφοί	1	See how you translated this in [2:9](../02/09.md). Alternate translation: “my fellow believers” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:13	lq9f		rc://*/ta/man/translate/figs-metonymy	εἰ μισεῖ ὑμᾶς ὁ κόσμος	1	John uses **world** to mean various things in this letter. Here it figuratively refers to people who do not honor God and who do not live as God wishes. Alternate translation: “if ungodly people hate you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
3:14	j189		rc://*/ta/man/translate/grammar-connect-logic-result	ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς	1	If it would be clearer in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because we love the brothers, we know that we have relocated from death into life” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
3:14	fs1x		rc://*/ta/man/translate/figs-metaphor	μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν	1	John is speaking figuratively of the conditions of being dead and alive as if they were physical locations between which a person could move. Alternate translation: “we are no longer dead but have become alive” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:14	ybc4		rc://*/ta/man/translate/figs-metaphor	μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν	1	Since John and his readers were not literally dead, he is referring to spiritual **death** and to spiritual **life**. Alternate translation: “we are no longer dead spiritually but have become alive spiritually” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:14	j190		rc://*/ta/man/translate/figs-metaphor	τοὺς ἀδελφούς	1	See how you translated this in [2:9](../02/09.md). Alternate translation: “our fellow believers” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:14	j191		rc://*/ta/man/translate/figs-ellipsis	ὁ μὴ ἀγαπῶν	1	John does not say specifically whom such a person **does not love**. In context, it appears that he means other believers. UST expresses that interpretation. But it is also possible that John means other people in general. Alternate translation: “The one who does not love his fellow believers” or “The one who does not love other people” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
3:14	qa7l		rc://*/ta/man/translate/figs-metaphor	μένει ἐν τῷ θανάτῳ	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it means staying in the same place. John is once again speaking figuratively of the state of **death** as if it were a location. Alternate translation: “is still spiritually dead” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:15	mqu2		rc://*/ta/man/translate/figs-metaphor	πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ, ἀνθρωποκτόνος ἐστίν	1	John is using the term **murderer** figuratively, and he is echoing the teaching of Jesus that is recorded in Matthew [5:21–22](../05/21.md). John means that since people commit murder because they hate other people, anyone who hates is the same on the inside as someone who actually kills another person. It may be helpful to translate this metaphor as a simile. Alternate translation: “Whoever hates another believer is just like someone who kills a person” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:15	j192		rc://*/ta/man/translate/figs-metaphor	τὸν ἀδελφὸν αὐτοῦ	1	See how you translated this in [2:9](../02/09.md). Alternate translation: “a fellow believer” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:15	j193			πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον	1	If it would be clearer in your language, you could make the subject negative and the verb positive. Alternate translation: “no murderer has eternal life”
3:15	j194		rc://*/ta/man/translate/figs-metaphor	ζωὴν αἰώνιον	1	Since John is speaking of a present reality, by **eternal life** he does not mean living forever in the presence of God after death, which is one thing that this expression can describe. Rather, he means the regenerating power that God gives to believers in this life that helps them stop sinning and do what pleases him. Clearly, anyone who is a **murderer** does not have this power at work in him. Alternate translation: “the power that God gives to help us become new people” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:15	s3aw		rc://*/ta/man/translate/figs-personification	οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, John seems to be using the term literally, in the sense of “residing,” to depict **eternal life** figuratively as if it were a living thing that could actively reside within a person. Alternate translation: “has not received eternal life” (See: [[rc://*/ta/man/translate/figs-personification]])
3:16	j195		rc://*/ta/man/translate/figs-idiom	ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην	1	**In this** means something similar to the idiomatic expression “in this we know” that John uses many times in this letter. Alternate translation: “This is how we have come to understand what love is” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:16	j196		rc://*/ta/man/translate/writing-pronouns	ἐκεῖνος	1	The demonstrative pronoun **that one** refers to Jesus. Alternate translation: “Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:16	a2cq		rc://*/ta/man/translate/figs-idiom	ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν	1	This is an idiom. Alternate translation: “willingly gave his life for us” or “willingly died for us” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:16	j197		rc://*/ta/man/translate/figs-metaphor	καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν, τὰς ψυχὰς θεῖναι	1	John is probably not saying in the first place that we should literally die for our fellow believers. Rather, he is using the expression **lay down our lives** figuratively to mean that we should love our fellow believers in sacrificial ways. However, when Jesus **laid down his life for us**, that did mean dying for us. And since John is offering Jesus as an example, there might actually be circumstances that could require us to die for someone else. (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:16	j198		rc://*/ta/man/translate/figs-metaphor	τῶν ἀδελφῶν	1	See how you translated this in [2:9](../02/09.md). Alternate translation: “our fellow believers” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:17	j199		rc://*/ta/man/translate/figs-hypo	ὃς & ἂν ἔχῃ τὸν βίον τοῦ κόσμου	1	John uses this expression to introduce a hypothetical situation, which he discusses over the course of the whole verse. UST models a way to translate the verse in order to show this. (See: [[rc://*/ta/man/translate/figs-hypo]])
3:17	nlj7		rc://*/ta/man/translate/figs-metonymy	τὸν βίον τοῦ κόσμου	1	In this letter, John uses **world** to mean various things. Here it refers to the created world, and so to material things such as, in this context, money, food, and clothing. Alternate translation: “material possessions” (See: [[rc://*/ta/man/translate/figs-metonymy]])
3:17	j200		rc://*/ta/man/translate/figs-metaphor	τὸν ἀδελφὸν αὐτοῦ	1	See how you translated this in [2:9](../02/09.md). Alternate translation: “a fellow believer” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:17	b6lh			χρείαν ἔχοντα	1	Alternate translation: “who needs help”
3:17	zql1		rc://*/ta/man/translate/figs-metaphor	κλείσῃ τὰ σπλάγχνα αὐτοῦ ἀπ’ αὐτοῦ	1	John is using the **entrails** or internal organs figuratively to represent the emotions that would lead a person to act generously. Your language may have an equivalent figurative expression that you could use. You could also express the literal meaning in your translation. Alternate translation: “closes his heart to him” or “declines to help him compassionately” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:17	l8u4		rc://*/ta/man/translate/figs-rquestion	πῶς ἡ ἀγάπη τοῦ Θεοῦ μένει ἐν αὐτῷ?	1	John is using a question as a teaching tool. If it would be clearer in your language, you could translate his words as a statement or exclamation. Alternate translation: “the love of God does not remain in such a person!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
3:17	j201		rc://*/ta/man/translate/figs-metaphor	πῶς ἡ ἀγάπη τοῦ Θεοῦ μένει ἐν αὐτῷ?	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. As in [2:14](../02/14.md), here the word seems to describe behavior that is recognized to be genuine because it is consistent. Alternate translation: “such a person does not genuinely love others with love that is from God!” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:17	j202		rc://*/ta/man/translate/figs-possession	ἡ ἀγάπη τοῦ Θεοῦ	1	As in [2:5](../02/05.md), the phrase **the love of God** could mean one of two things. (1) It could refer to God loving people. Alternate translation: “love that is from God” (2) It could refer to a person loving God. UST illustrates this possibility. (See: [[rc://*/ta/man/translate/figs-possession]])
3:18	g6uh		rc://*/ta/man/translate/figs-metaphor	τεκνία	1	See how you translated this in [2:1](../02/01.md). Alternate translation: “You dear believers who are under my care” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:18	p91w		rc://*/ta/man/translate/figs-doublet	μὴ ἀγαπῶμεν λόγῳ, μηδὲ τῇ γλώσσῃ	1	The phrases **in word** and **in tongue** mean similar things. John is likely using repetition for emphasis. If it would be clearer in your language, you could combine these terms into a single expression. Alternate translation: “let us not merely say that we love” (See: [[rc://*/ta/man/translate/figs-doublet]])
3:18	j203		rc://*/ta/man/translate/figs-metonymy	μὴ ἀγαπῶμεν λόγῳ, μηδὲ τῇ γλώσσῃ	1	John is using the phrases **in word** and **in tongue** figuratively to refer to what a person says. Alternate translation: “let us not merely say that we love” (See: [[rc://*/ta/man/translate/figs-metonymy]])
3:18	j204		rc://*/ta/man/translate/figs-ellipsis	ἀλλὰ ἐν ἔργῳ καὶ ἀληθείᾳ	1	John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from earlier in the sentence. Alternate translation: “but let us love in deed and in truth” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
3:18	j205		rc://*/ta/man/translate/figs-hendiadys	ἐν ἔργῳ καὶ ἀληθείᾳ	1	John is expressing a single idea by using two words connected with **and**. The word **truth** indicates the quality that loving **in deed** would have. Alternate translation: “truly, in actions” (See: [[rc://*/ta/man/translate/figs-hendiadys]])
3:19	j206		rc://*/ta/man/translate/translate-versebridge	ἐν τούτῳ γνωσόμεθα & καὶ & πείσομεν τὰς καρδίας ἡμῶν	1	John describes a result in this verse. He gives the reason for that result in the next verse. If it would be clearer in your language, you could put the reason before the result by creating a verse bridge. You could put [3:20](../03/20.md) first in your translation, making it a separate sentence and leaving out both instances of the word “that.” You could put this verse next, translating it as in the following suggestions. Alternate translation: “That is how we can know … and how we can persuade our hearts” (See: [[rc://*/ta/man/translate/translate-versebridge]])
3:19	j207		rc://*/ta/man/translate/figs-idiom	ἐν τούτῳ γνωσόμεθα	1	This is an idiomatic expression that John uses many times in this letter. Alternate translation: “This is how we can know” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:19	j208		rc://*/ta/man/translate/figs-parallelism	ἐκ τῆς ἀληθείας ἐσμέν, καὶ & πείσομεν τὰς καρδίας ἡμῶν	1	The phrases **we will know** and **we will persuade our hearts** mean similar things. John is likely using the repetition for emphasis. You could combine these phrases into an emphatic expression if that would be clearer for your readers. Alternate translation: “we will be completely convinced that we are from the truth” (See: [[rc://*/ta/man/translate/figs-parallelism]])
3:19	qx9c		rc://*/ta/man/translate/figs-metonymy	ἐκ τῆς ἀληθείας ἐσμέν	1	This could mean one of two things. (1) John could be referring figuratively to God by association with the way that God is true. In other words, God always tells **the truth** and does what he says. Alternate translation: “we are from God, who is true” (2) As in [2:21](../02/21.md), the word **truth** could refer to the true teaching that believers have received from Jesus. That is the interpretation of UST. (See: [[rc://*/ta/man/translate/figs-metonymy]])
3:19	j209		rc://*/ta/man/translate/figs-abstractnouns	ἐκ τῆς ἀληθείας ἐσμέν	1	If it would be clearer in your language, you could express the idea behind the abstract noun **truth** with an adjective such as “true.” Alternate translation: “we are from the One who is true” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:19	j210		rc://*/ta/man/translate/figs-idiom	ἐκ τῆς ἀληθείας ἐσμέν	1	See how you translated the similar expression in [3:10](../03/10.md). Alternate translation: “we belong to God” or “we are living in relationship with God” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:19	mv6c		rc://*/ta/man/translate/figs-metaphor	πείσομεν τὰς καρδίας ἡμῶν	1	John is speaking figuratively of **hearts** to mean thoughts and feelings. Alternate translation: “we can reassure ourselves about this” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:19	j211		rc://*/ta/man/translate/writing-pronouns	ἔμπροσθεν αὐτοῦ	1	The pronoun **him** refers to God. Alternate translation: “before God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:19	j212		rc://*/ta/man/translate/figs-metaphor	ἔμπροσθεν αὐτοῦ	1	The word **before** means “in front of” or “in the presence of” someone. It likely means that God will be present with a believer who needs reassurance and will help that believer find reassurance. Alternate translation: “with God’s help” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:20	j213		rc://*/ta/man/translate/figs-hypo	ὅτι ἐὰν καταγινώσκῃ ἡμῶν ἡ καρδία, ὅτι μείζων ἐστὶν ὁ Θεὸς τῆς καρδίας ἡμῶν, καὶ γινώσκει πάντα	1	John is discussing a hypothetical situation in order to reassure his readers. Alternate translation: “Suppose our heart condemns us. Then we should remember that God is greater than our heart and knows everything” (See: [[rc://*/ta/man/translate/figs-hypo]])
3:20	f594		rc://*/ta/man/translate/figs-metaphor	ἐὰν καταγινώσκῃ ἡμῶν ἡ καρδία	1	John is speaking figuratively of the **heart** to mean the thoughts and feelings. Alternate translation: “if our feelings condemn us” or “if our thoughts accuse us” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:20	j214		rc://*/ta/man/translate/figs-explicit	ἐὰν καταγινώσκῃ ἡμῶν ἡ καρδία	1	The topic here, continuing from [3:19](../03/19.md), is how we can know that “we are from the truth,” so this is likely a reference to needing reassurance about that. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “if we ever feel that we do not belong to God” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:20	j215		rc://*/ta/man/translate/figs-possession	ἡμῶν ἡ καρδία & τῆς καρδίας ἡμῶν	1	If it would be unusual in your language to speak as if one **heart** belonged to a number of people, and if you decide to retain the word **heart** as a metaphor in your translation, you can make it plural. Alternate translation: “our hearts … our hearts” (See: [[rc://*/ta/man/translate/figs-possession]])
3:20	j216		rc://*/ta/man/translate/figs-parallelism	μείζων ἐστὶν ὁ Θεὸς τῆς καρδίας ἡμῶν, καὶ γινώσκει πάντα	1	Since John is using the **heart** figuratively to mean the thoughts and feelings, the statement that **God is greater than our heart** likely means that God knows and understands more than we do and that God has greater compassion for us than we have for ourselves. In that case, the phrases **is greater than our heart** and **knows everything** would mean similar things. You could combine these phrases into an emphatic expression if that would be clearer for your readers. Alternate translation: “God certainly knows better than we do that we belong to him” (See: [[rc://*/ta/man/translate/figs-parallelism]])
3:20	lv7z		rc://*/ta/man/translate/figs-explicit	μείζων ἐστὶν ὁ Θεὸς τῆς καρδίας ἡμῶν, καὶ γινώσκει πάντα	1	The implications are that, given God’s greater knowledge, we should believe what he has said rather than what our thoughts and feelings are saying. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “God certainly knows better than we do that we belong to him, and so we should believe that because he has said so” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:21	rf96		rc://*/ta/man/translate/figs-nominaladj	ἀγαπητοί	1	See how you translated this in [2:7](../02/07.md). Alternate translation: “You people whom I love” or “Dear friends” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
3:21	j217		rc://*/ta/man/translate/figs-hypo	ἐὰν ἡ καρδία μὴ καταγινώσκῃ, παρρησίαν ἔχομεν πρὸς τὸν Θεόν,	1	John discusses another hypothetical situation in order to reassure his readers. Alternate translation: “Suppose our hearts do not condemn us. Then we have confidence toward God” (See: [[rc://*/ta/man/translate/figs-hypo]])
3:21	j218		rc://*/ta/man/translate/figs-explicit	ἐὰν ἡ καρδία μὴ καταγινώσκῃ	1	See how you translated the similar expression in [3:20](../03/20.md). Alternate translation: “if we do not feel that we do not belong to God” or, positively, “if we feel assured that we belong to God” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:21	j219		rc://*/ta/man/translate/figs-possession	ἡ καρδία	1	If you decided in the previous verse to retain the word **heart** as a metaphor in your translation and you made it plural there, you can make it plural in this instance as well. You can also use the same possessive pronoun as in the previous verse. Alternate translation: “our hearts” (See: [[rc://*/ta/man/translate/figs-possession]])
3:21	j220		rc://*/ta/man/translate/figs-explicit	παρρησίαν ἔχομεν πρὸς τὸν Θεόν	1	If it would be helpful to your readers, you could say explicitly what this **confidence** applies to, in light of what John says in the next verse. Alternate translation: “we can pray to God confidently” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:21	j221		rc://*/ta/man/translate/figs-abstractnouns	παρρησίαν ἔχομεν πρὸς τὸν Θεόν	1	If it would be clearer in your language, you could express the idea behind the abstract noun **confidence** with an adverb such as “confidently.” Alternate translation: “we can pray to God confidently” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:22	j222		rc://*/ta/man/translate/figs-explicit	ὅτι τὰς ἐντολὰς αὐτοῦ τηροῦμεν, καὶ τὰ ἀρεστὰ ἐνώπιον αὐτοῦ ποιοῦμεν	1	John is not saying that we **receive** **whatever we ask** because we obey God’s commandments and do what pleases him. Our obedience does not obligate God to give us what we ask for. Our obedience is simply what God has a right to expect from us. Rather, the word **because** reaches back to the statement earlier in this sentence, in the previous verse, that “we have confidence toward God,” that is, we can pray to God confidently. If it would be helpful to your readers, you could indicate this explicitly by starting a new sentence here that refers back to that statement and explains how John’s statement in this verse relates to it. Alternate translation: “We can pray confidently like this because we obey God’s commandments and do what pleases him, and that assures us that we belong to him” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:22	j223		rc://*/ta/man/translate/figs-idiom	τὰς ἐντολὰς αὐτοῦ τηροῦμεν	1	As in [2:3](../02/03.md), the word **keep** is an idiom that means “obey.” Alternate translation: “we obey his commandments” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:22	j224		rc://*/ta/man/translate/figs-nominaladj	τὰ ἀρεστὰ ἐνώπιον αὐτοῦ ποιοῦμεν	1	John is using the adjective **pleasing** as a noun. ULT adds **things** to show this. (The word is plural.) Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “the things that please him” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
3:22	p3ga		rc://*/ta/man/translate/figs-metaphor	τὰ ἀρεστὰ ἐνώπιον αὐτοῦ	1	The word **before** means “in front of” or “in the presence of” another person. In this case, **before him** indicates “where God can see.” Seeing, for its part, represents attention and judgment. So this means the things that God regards as pleasing. Alternate translation: “the things that please him” or “what pleases him” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:23	irb3		rc://*/ta/man/translate/writing-pronouns	αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ & καθὼς ἔδωκεν ἐντολὴν ἡμῖν	1	The pronouns **his** and **he** refer to God in this verse. Alternate translation: “this is what God has commanded … as God commanded us” (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:23	j225		rc://*/ta/man/translate/figs-metonymy	τῷ ὀνόματι τοῦ Υἱοῦ αὐτοῦ, Ἰησοῦ Χριστοῦ	1	As in [2:12](../02/12.md), John is using the **name** of Jesus figuratively to represent who Jesus is and what he has done. Alternate translation: “in Jesus Christ his Son and what he has done for us” (See: [[rc://*/ta/man/translate/figs-metonymy]])
3:23	feq7		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Υἱοῦ	1	**Son** is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
3:24	j226		rc://*/ta/man/translate/writing-pronouns	ὁ τηρῶν τὰς ἐντολὰς αὐτοῦ, ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν αὐτῷ	1	The pronouns **his** and **his** are indicating “the one who keeps God’s commandments remains in God, and God remains in that person” (See: [[rc://*/ta/man/translate/writing-pronouns]])
3:24	j227		rc://*/ta/man/translate/figs-idiom	ὁ τηρῶν τὰς ἐντολὰς αὐτοῦ	1	The word **keep** is an idiom that means “obey.” Alternate translation: “the person who obeys God’s commandments” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:24	we1m		rc://*/ta/man/translate/figs-metaphor	ἐν αὐτῷ μένει	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “continues to have a close relationship with him” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:24	j228		rc://*/ta/man/translate/figs-metaphor	ἐν αὐτῷ μένει	1	John is speaking figuratively as if believers could be inside of God. Alternate translation: “continues to have a close relationship with him” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:24	j229		rc://*/ta/man/translate/figs-ellipsis	καὶ αὐτὸς ἐν αὐτῷ	1	John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from earlier in the sentence. Alternate translation: “and God remains in him” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
3:24	j230		rc://*/ta/man/translate/figs-metaphor	καὶ αὐτὸς ἐν αὐτῷ	1	John is speaking figuratively as if God could be inside of believers. Alternate translation: “and God continues to have a close relationship with that person” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:24	j231		rc://*/ta/man/translate/figs-idiom	ἐν τούτῳ γινώσκομεν ὅτι	1	This is an idiomatic expression that John uses many times in this letter. Alternate translation: “this is how we know that” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:24	j232		rc://*/ta/man/translate/figs-metaphor	μένει ἐν ἡμῖν	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as it does earlier in the verse. Alternate translation: “he continues to have a close relationship with us” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:intro	l3qa				0	# 1 John 04 General Notes\n\n## Structure and formatting\n\n1. It is false teaching to deny that Jesus became human (4:1–6)\n2. Genuine believers love one another as God has loved them (4:7–21)\n\n## Special concepts in this chapter\n\n### “Spirit” and “spirit”\n\nJohn uses the word “spirit” in different ways in this chapter.\nSometimes the word “spirit” refers to a supernatural being.\nSometimes the word “spirit” refers to the character of something. The expressions “the spirit of the antichrist,” “the spirit of truth,” and “the spirit of error” refer to what is typical of them.\nWhen the word is written with a capital letter, as in the expressions “the Spirit of God” and “his Spirit,” it refers to the Holy Spirit.\n\n## Other possible translation difficulties in this chapter\n\n### Loving God\n\nIf people love God, they should show it in the way they live and the way they treat other people. Doing this may assure us that God has saved us and that we belong to him. But loving others does not save us. Be sure that this is clear in your translation. John says in 4:7 that “everyone who loves is begotten from God and knows God.” As the notes explain, this means that God is the spiritual father of everyone who loves, and everyone who loves is in a close relationship with God. But that love is a sign that they belong to God because of what Jesus did for them on the cross, as John says in 4:10. They were saved by what Jesus did, not because they themselves loved others. (See: [[rc://*/tw/dict/bible/kt/save]])\n\n## Important textual issues in this chapter\n\nIn [4:3](../04/03.md), the most accurate ancient manuscripts say “acknowledge Jesus.” That is the reading that ULT follows. Some other ancient manuscripts say “acknowledge Jesus Christ having come in the flesh.” (Some of these manuscripts say “Jesus” or “the Lord Jesus” instead of “Jesus Christ.”) If a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]])
4:1	h1lv		rc://*/ta/man/translate/figs-nominaladj	ἀγαπητοί	1	See how you translated this in [2:7](../02/07.md). Alternate translation: “You people whom I love” or “Dear friends” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
4:1	zm7f		rc://*/ta/man/translate/figs-metonymy	μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα	1	John is speaking figuratively of a prophet by association with the **spirit** that would inspire a prophet to speak. Alternate translation: “do not believe every prophet; instead, consider carefully what prophets say” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:1	j234		rc://*/ta/man/translate/figs-idiom	εἰ ἐκ τοῦ Θεοῦ ἐστιν	1	The expression **from God** is an idiom. John uses it in various ways in this letter. Alternate translation: “in order to determine whether God has sent them” or “in order to determine whether God is inspiring them” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:1	j235		rc://*/ta/man/translate/figs-metonymy	ἐξεληλύθασιν εἰς τὸν κόσμον	1	John uses **world** to mean various things in this letter. Here it figuratively refers to the people living in the world. Alternate translation: “are going around speaking to people” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:2	j236		rc://*/ta/man/translate/figs-idiom	ἐν τούτῳ γινώσκετε	1	This is an idiomatic expression that John uses many times in this letter. Alternate translation: “This is how you can recognize” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:2	j237		rc://*/ta/man/translate/figs-metonymy	πᾶν πνεῦμα ὃ ὁμολογεῖ	1	John is speaking figuratively of a prophet by association with the **spirit** that would inspire a prophet to speak. Alternate translation: “Every prophet who teaches” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:2	e6ww		rc://*/ta/man/translate/figs-metonymy	Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα	1	As in [2:16](../02/16.md), John is using the term **flesh** figuratively to mean the physical human body, which is made of **flesh**. See Part 2 of the Introduction to 1 John for an explanation of why the false teachers denied that Jesus had a human body. Alternate translation: “that Jesus Christ had a real human body” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:2	j238		rc://*/ta/man/translate/figs-idiom	ἐκ τοῦ Θεοῦ ἐστιν	1	See how you translated this expression in [4:1](../04/01.md). Alternate translation: “is inspired by God” or, if your language does not use passive forms, “God is inspiring,” placing that phrase before **every spirit** or “every prophet” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:3	j239		rc://*/ta/man/translate/figs-metonymy	πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ	1	See how you translated the similar expression in [4:2](../04/02.md). Alternate translation: “every prophet who does not teach” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:3	j240		rc://*/ta/man/translate/translate-textvariants	ὁμολογεῖ τὸν Ἰησοῦν	1	See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to follow the reading of ULT and say **Jesus** or to follow the reading of some other versions and say “Jesus Christ having come in the flesh.” The note below discusses a translation issue related to the variant reading, for those who decide to use it. (See: [[rc://*/ta/man/translate/translate-textvariants]])
4:3	j241		rc://*/ta/man/translate/figs-metonymy	τὸν Ἰησοῦν	1	If you follow the variant reading “Jesus Christ having come in the flesh,” see how you translated that expression in the previous verse. Alternate translation: “that Jesus Christ had a real human body” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:3	j242		rc://*/ta/man/translate/figs-explicit	τὸν Ἰησοῦν	1	Even if you do not do so on the basis of a textual variant, you may wish to explain more fully what John means by **Jesus** in order to make implied information explicit. Alternate translation: “that Jesus Christ had a real human body” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:3	j243		rc://*/ta/man/translate/figs-idiom	ἐκ τοῦ Θεοῦ οὐκ ἔστιν	1	See how you translated the similar expression in the previous verse. Alternate translation: “is not inspired by God” or, if your language does not use passive forms, “God is not inspiring,” placing that phrase before **every spirit** or “every prophet” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:3	cda6		rc://*/ta/man/translate/writing-pronouns	τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου	1	The word **that** most likely means “the spirit,” referring back to the word **spirit** in the previous sentence. Alternate translation: “this is the spirit of the Antichrist” (See: [[rc://*/ta/man/translate/writing-pronouns]])
4:3	j244			τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου	1	Assuming that the word **that** means “the spirit,” see the discussion of the word “spirit” in the General Notes to this chapter. In this instance, John would be using the word to mean the character of something rather than to mean a supernatural being. Also see how you translated the term **Antichrist** in [2:18](../02/18.md). Alternate translation: “this false teaching is opposed to Jesus”
4:3	j245		rc://*/ta/man/translate/writing-pronouns	ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη	1	The word **which** refers to the **spirit** of **the Antichrist**, which was already **in the world** at the time when John wrote, and not to **the Antichrist** himself, who was not **in the world**. It may be helpful to begin a new sentence here. Alternate translation: “You have heard that this false teaching is coming, and it is now already circulating among people” (See: [[rc://*/ta/man/translate/writing-pronouns]])
4:3	j246		rc://*/ta/man/translate/figs-metonymy	ἐν τῷ κόσμῳ	1	John uses **world** to mean various things in this letter. Here, while it could possibly mean the literal earth (so this expression would mean “on this earth”), it more likely refers figuratively to the people living in the world. Alternate translation: “circulating among people” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:4	j247		rc://*/ta/man/translate/figs-idiom	ὑμεῖς ἐκ τοῦ Θεοῦ ἐστε	1	The expression **from God** means something different in this verse than in the previous three verses, since it refers to believers rather than to the spirits that are inspiring prophets. It means the same thing as in [3:10](../03/10.md). See how you translated it there. Alternate translation: “You belong to God” or “You are living in relationship with God” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:4	w1yr		rc://*/ta/man/translate/figs-metaphor	τεκνία	1	See how you translated this in [2:1](../02/01.md). Alternate translation: “you dear believers who are under my care” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:4	avj3		rc://*/ta/man/translate/figs-metaphor	νενικήκατε αὐτούς	1	As in [2:13](../02/13.md) and [2:14](../02/14.md), John is using the word **overcome** figuratively. He is speaking of the believers’ refusal to believe the false prophets as if the believers had defeated these prophets in a struggle. Alternate translation: “you have refused to believe these false teachers” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:4	j248		rc://*/ta/man/translate/writing-pronouns	αὐτούς	1	The pronoun **them** refers to the false prophets whom John describes in [4:1](../04/01.md). Alternate translation: “these false teachers” (See: [[rc://*/ta/man/translate/writing-pronouns]])
4:4	j5ve		rc://*/ta/man/translate/figs-metaphor	ἐστὶν ὁ ἐν ὑμῖν	1	As in [3:24](../03/24.md), John is speaking figuratively as if God could be inside of believers. Alternate translation: “God, with whom you have a close relationship,” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:4	j249			μείζων & ἢ	1	Alternate translation: “more powerful than”
4:4	tp4q		rc://*/ta/man/translate/figs-metonymy	ὁ ἐν τῷ κόσμῳ	1	John says in the previous verse that the spirit of the Antichrist is “already in the world,” meaning “on this earth” or “circulating among people.” In light of that, the phrase **the one in the world** may be referring figuratively to that spirit by association with the way it is **in the world**. Alternate translation: “the spirit of the Antichrist” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:4	j250		rc://*/ta/man/translate/figs-personification	ὁ ἐν τῷ κόσμῳ	1	If the phrase **the one in the world** refers to the spirit of the Antichrist, then John would be personifying that spirit. ULT indicates that by saying **the one**. Alternate translation: “the spirit of the Antichrist” (See: [[rc://*/ta/man/translate/figs-personification]])
4:4	j251		rc://*/ta/man/translate/figs-metonymy	ὁ ἐν τῷ κόσμῳ	1	Another possibility is that John is using the term **world** to mean the value system opposed to God. In that case, the phrase **the one in the world** would refer to the devil by association with the way that he inspires that system. Alternate translation: “the devil” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:5	y2z8		rc://*/ta/man/translate/figs-metonymy	αὐτοὶ ἐκ τοῦ κόσμου εἰσίν; διὰ τοῦτο ἐκ τοῦ κόσμου λαλοῦσιν	1	John uses **world** to mean various things in this letter. Here in these first two instances, it figuratively refers to the system of values shared by people who do not know God. Alternate translation: “These false teachers are influenced by the ungodly value system of the people who do not honor God. As a result, they express the perspectives of that system” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:5	j252		rc://*/ta/man/translate/writing-pronouns	αὐτοὶ	1	The pronoun **they** refers to the false prophets whom John describes in [4:1](../04/01.md). Alternate translation: “These false teachers” (See: [[rc://*/ta/man/translate/writing-pronouns]])
4:5	em2t		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος αὐτῶν ἀκούει	1	In this instance, the term **world** figuratively refers to people living in the world, and specifically to people who do not honor or obey God. Alternate translation: “ungodly people listen to them” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:5	j253		rc://*/ta/man/translate/figs-idiom	ὁ κόσμος αὐτῶν ἀκούει	1	The word **listens** is an idiom that means “believes” or “is persuaded by.” Alternate translation: “ungodly people believe them” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:6	j254		rc://*/ta/man/translate/figs-exclusive	ἡμεῖς & ἡμῶν & ἡμῶν	1	These pronouns in the first three sentences of this verse would be exclusive, and so if your language marks that distinction, use the inclusive form in your translation. John is speaking of himself and his fellow eyewitnesses of the resurrection as teachers of the truth about Jesus. He is not speaking of himself and the believers to whom he is writing. (See: [[rc://*/ta/man/translate/figs-exclusive]])
4:6	j328		rc://*/ta/man/translate/figs-idiom	ἡμεῖς ἐκ τοῦ Θεοῦ ἐσμεν	1	Here, **from God** could mean one of two things. (1) It could mean the same thing as it does in [4:4](../04/04.md) and in [4:1–3](../04/01.md). That is the interpretation in UST. Alternate translation: “We belong to God” (2) John could be saying that he and his fellow eyewitnesses teach the truth about Jesus because God has sent them to do that. Alternate translation: “God has sent us” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:6	j256		rc://*/ta/man/translate/figs-idiom	ἡμεῖς ἐκ τοῦ Θεοῦ ἐσμεν	1	If it would be helpful to your readers, you could say explicitly what God has sent John and the other eyewitnesses to do. Alternate translation: “God has sent us to teach the truth about Jesus as eyewitnesses to his life on earth” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:6	j257			ὁ γινώσκων τὸν Θεὸν	1	As in [2:4](../02/04.md), John is using the word **knows** in a specific sense. See how you translated it there. Alternate translation: “Anyone who has a close relationship with God”
4:6	j258		rc://*/ta/man/translate/figs-idiom	ἀκούει ἡμῶν & οὐκ ἀκούει ἡμῶν	1	As in [4:5](../04/05.md), the word **listens** is an idiom that means “believes” or “is persuaded by.” Alternate translation: “believes what we teach … does not believe what we teach” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:6	j259		rc://*/ta/man/translate/figs-idiom	ὃς οὐκ ἔστιν ἐκ τοῦ Θεοῦ	1	The expression **from God** means the same thing in this verse as in [4:4](../04/04.md). See how you translated it there. Alternate translation: “Whoever does not belong to God” or “Whoever is not living in relationship with God” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:6	j260		rc://*/ta/man/translate/figs-idiom	ἐκ τούτου γινώσκομεν	1	This is an idiomatic expression. It means the same thing as the expression “in this we know” which John uses several times in this letter. Alternate translation: “This is how we can recognize” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:6	j261		rc://*/ta/man/translate/figs-exclusive	γινώσκομεν	1	Since John is once again speaking of himself and the believers to whom he is writing, **we** in this last sentence in the verse would be inclusive, and so if your language marks that distinction, use the inclusive form in your translation. This inclusive usage continues through [4:13](../04/13.md). (See: [[rc://*/ta/man/translate/figs-exclusive]])
4:6	j262		rc://*/ta/man/translate/figs-metonymy	τὸ πνεῦμα τῆς ἀληθείας καὶ τὸ πνεῦμα τῆς πλάνης	1	See the discussion of the word “spirit” in the General Notes to this chapter. In these instances, the word refers to the character of something. John is using it figuratively to refer by association to people whose teaching has a certain character. Alternate translation: “whose teaching is true and whose teaching is false” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:6	j263		rc://*/ta/man/translate/figs-abstractnouns	τὸ πνεῦμα τῆς ἀληθείας καὶ τὸ πνεῦμα τῆς πλάνης	1	If it would be clearer in your language, you could express the idea behind the abstract nouns **truth** and **error** with the adjectives “true” and “false.” Alternate translation: “whose teaching is true and whose teaching is false” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:7	fpl5		rc://*/ta/man/translate/figs-nominaladj	ἀγαπητοί	1	See how you translated this in [2:7](../02/07.md). Alternate translation: “You people whom I love” or “Dear friends” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
4:7	c6w6		rc://*/ta/man/translate/figs-idiom	ἡ ἀγάπη ἐκ τοῦ Θεοῦ ἐστιν	1	The expression **from God** means something similar to what it does in [4:1–3](../04/01.md). Alternate translation: “God inspires us to love” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:7	zvt9		rc://*/ta/man/translate/figs-activepassive	πᾶς ὁ ἀγαπῶν, ἐκ τοῦ Θεοῦ γεγέννηται	1	See how you translated this in [2:29](../02/29.md). Alternate translation: “God is the father of everyone who loves” (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:7	ec73		rc://*/ta/man/translate/figs-metaphor	πᾶς ὁ ἀγαπῶν, ἐκ τοῦ Θεοῦ γεγέννηται	1	See whether in [2:29](../02/29.md) you decided to explain this metaphor. Alternate translation: “God is the spiritual father of everyone who loves” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:7	j264			καὶ γινώσκει τὸν Θεόν	1	As in [2:4](../02/04.md), John is using the word **knows** in a specific sense. See how you translated it there. Alternate translation: “and such a person has a close relationship with God”
4:8	j265		rc://*/ta/man/translate/grammar-connect-logic-result	ὁ μὴ ἀγαπῶν, οὐκ ἔγνω τὸν Θεόν, ὅτι ὁ Θεὸς ἀγάπη ἐστίν	1	If it would be clearer in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Since God is love, the one who does not love does not know God” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
4:8	j266			οὐκ ἔγνω τὸν Θεόν	1	As in [2:4](../02/04.md), John is using the word **know** in a specific sense. See how you translated it there. Alternate translation: “does not have a close relationship with God”
4:8	kti1		rc://*/ta/man/translate/figs-metaphor	ὁ Θεὸς ἀγάπη ἐστίν	1	This is a metaphor that describes what God is like in his character. Alternate translation: “God is entirely loving” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:8	j267		rc://*/ta/man/translate/figs-abstractnouns	ὁ Θεὸς ἀγάπη ἐστίν	1	If it would be clearer in your language, you could express the idea behind the abstract noun **love** with an adjective such as “loving.” Alternate translation: “God is entirely loving” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:9	i2b5		rc://*/ta/man/translate/figs-idiom	ἐν τούτῳ	1	**In this** means something similar to the idiomatic expression “in this we know” that John uses many times in this letter. Alternate translation: “This is how” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:9	j268		rc://*/ta/man/translate/figs-activepassive	ἐφανερώθη ἡ ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν	1	See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. Here the term could mean one of two things. (1) John could be emphasizing how Jesus came to this earth. In that case, this would be a situation in which a Greek passive verbal form has an active meaning. Alternate translation: “God’s love came to be among us” (2) John could be emphasizing how God revealed his love to the world through Jesus. To bring out that emphasis, you could translate this with a passive verbal form or, if your language does not use passive forms, you could use an active form and say who did the action. Alternate translation: “God’s love for us was revealed” or “God showed us how much he loves us” (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:9	y4m8		rc://*/ta/man/translate/figs-possession	ἡ ἀγάπη τοῦ Θεοῦ	1	Here, **the love of God** refers to God loving people. Alternate translation: “God’s love for us” (See: [[rc://*/ta/man/translate/figs-possession]])
4:9	j269		rc://*/ta/man/translate/figs-exclusive	ἡμῖν	1	The expression **among us** likely refers to all of humanity, not just to the people who saw and heard Jesus when he was alive, so this would be an inclusive use of the term **us** that would include the believers to whom John is writing. John says later in the sentence that Jesus came **so that we might live through him**, and **we** in that instance does include these believers. So it is likely that **us** earlier in the sentence includes them as well. (See: [[rc://*/ta/man/translate/figs-exclusive]])
4:9	j270		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν αὐτοῦ	1	**His Son** is an important title for Jesus. Alternate translation: “his Son Jesus” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
4:9	j271			τὸν μονογενῆ	1	Alternate translation: “who is God’s only actual Child”
4:9	j272		rc://*/ta/man/translate/figs-metonymy	εἰς τὸν κόσμον	1	John uses **world** to mean various things in this letter. Here it refers to the created world. Alternate translation: “to this earth” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:9	wxf8		rc://*/ta/man/translate/figs-metaphor	ἵνα ζήσωμεν δι’ αὐτοῦ	1	Since people were already literally alive before Jesus came, John means this in a figurative sense. He is likely referring to what he calls “eternal life” in [3:15](../03/15.md). That includes both living forever in the presence of God after death and receiving power from God in this life to live in a new way. Alternate translation: “so that through him we might receive power from God to live as new people in this life and to live forever in God’s presence after we die” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:9	j273			δι’ αὐτοῦ	1	Alternate translation: “as a result of what he did for us”
4:10	v1zv		rc://*/ta/man/translate/figs-idiom	ἐν τούτῳ ἐστὶν ἡ ἀγάπη	1	**In this** means something similar to the idiomatic expression “in this we know” that John uses many times in this letter. Alternate translation: “This is how we have experienced genuine love” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:10	j274		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν αὐτοῦ	1	**His Son** is an important title for Jesus. Alternate translation: “his Son Jesus” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
4:10	b39j		rc://*/ta/man/translate/figs-abstractnouns	ἀπέστειλεν τὸν Υἱὸν αὐτοῦ, ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν	1	If it would be clearer in your language, you could express the meaning behind the abstract noun **propitiation** with an equivalent expression. See how you translated the term in [2:2](../02/02.md). Alternate translation: “sent his Son to be the offering that made him no longer angry with us because of our sins” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:11	i4tf		rc://*/ta/man/translate/figs-nominaladj	ἀγαπητοί	1	See how you translated this in [2:7](../02/07.md). Alternate translation: “You people whom I love” or “Dear friends” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
4:11	g4gu		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ οὕτως ὁ Θεὸς ἠγάπησεν ἡμᾶς	1	John is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what John is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “since God loved us in this way” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
4:12	j275		rc://*/ta/man/translate/figs-hypo	ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ Θεὸς ἐν ἡμῖν μένει, καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστιν	1	John is describing a hypothetical situation in order to challenge and encourage his readers. Alternate translation: “Suppose we do love one another. Then God remains in us, and his love is perfected in us” (See: [[rc://*/ta/man/translate/figs-hypo]])
4:12	sh9q		rc://*/ta/man/translate/figs-metaphor	ὁ Θεὸς ἐν ἡμῖν μένει	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “God continues to have a close relationship with us” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:12	vt14		rc://*/ta/man/translate/figs-activepassive	ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστιν	1	See how you translated the similar expression in [2:5](../02/05.md). In this case, it is clear that John is referring to God’s love for us, rather than to our love for God. Alternate translation: “God’s love has achieved its purpose in our lives” (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:13	j276		rc://*/ta/man/translate/figs-idiom	ἐν τούτῳ γινώσκομεν ὅτι	1	This is an idiomatic expression that John uses many times in this letter. Alternate translation: “This is how we know that” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:13	m69h		rc://*/ta/man/translate/figs-ellipsis	ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν	1	In the expression **and he in us**, John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous phrase. Alternate translation: “we remain in him and he remains in us” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
4:13	yv6s		rc://*/ta/man/translate/figs-metaphor	ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “we continue to have a close relationship with God, and God continues to have a close relationship with us” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:13	gj7p			ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ Πνεύματος αὐτοῦ δέδωκεν ἡμῖν	1	Your translation may be clearer if you do not translate the word **that** or if you translate it as “because” and leave out the expression **in this**. Alternate translation: “This is how we know that we remain in him, and he in us: He has given us of his Spirit” or “We know that we remain in him, and he in us, because he has given us of his Spirit”
4:13	dge3			ἐκ τοῦ Πνεύματος αὐτοῦ δέδωκεν ἡμῖν	1	The word **of** means “some of.” John is not saying that God has only given some of his Spirit to the whole community of believers. Rather, John is saying that through his Spirit, God is fully present in the entire community, and that each believer experiences some of that full presence of God through the presence of the Spirit in his own life. Be sure that it is also clear in your translation that God does not have less of his Spirit now that each of us has some. Alternate translation: “he has sent his Spirit to live in each of us”
4:14	w6mz		rc://*/ta/man/translate/figs-exclusive	ἡμεῖς τεθεάμεθα καὶ μαρτυροῦμεν, ὅτι	1	In this verse, John is speaking on behalf of himself and the other eyewitnesses of the earthly life of Jesus, so the pronoun **we** is exclusive. Alternate translation: “we apostles have seen and bear witness to the fact that” (See: [[rc://*/ta/man/translate/figs-exclusive]])
4:14	m7cb		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Πατὴρ & τὸν Υἱὸν	1	These are important titles that describe the relationship between God and Jesus. Alternate translation: “God the Father … Jesus his Son” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
4:14	j277		rc://*/ta/man/translate/figs-metonymy	Σωτῆρα τοῦ κόσμου	1	John uses **world** to mean various things in this letter. Here it figuratively refers to the people living in the world. Alternate translation: “to save the people in the world” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:15	j278		rc://*/ta/man/translate/figs-hypo	ὃς ἐὰν ὁμολογήσῃ ὅτι Ἰησοῦς ἐστιν ὁ Υἱὸς τοῦ Θεοῦ, ὁ Θεὸς ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν τῷ Θεῷ	1	John is actually making a conditional statement. He is saying that what he describes in the second phrase will only happen, although it will certainly happen, if what he describes in the first phrase happens. Alternate translation: “If someone confesses that Jesus is the Son of God, then God will remain in him and he will remain in God” (See: [[rc://*/ta/man/translate/figs-hypo]])
4:15	nvb1		rc://*/ta/man/translate/figs-explicit	ὃς ἐὰν ὁμολογήσῃ ὅτι Ἰησοῦς ἐστιν ὁ Υἱὸς τοῦ Θεοῦ	1	The meaning of this expression is similar to the expression “the one who confesses the Son” in 2:23. See how you translated it there. Alternate translation: “Everyone who truly believes and acknowledges publicly that Jesus is the Son of God and the Messiah” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:15	b6td		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Υἱὸς τοῦ Θεοῦ	1	**The Son of God** is an important title for Jesus that describes his relationship to God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
4:15	a7rx		rc://*/ta/man/translate/figs-ellipsis	ὁ Θεὸς ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν τῷ Θεῷ	1	In the expression **and he in God**, John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous phrase. Alternate translation: “God remains in him and he remains in God” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
4:15	l3ft		rc://*/ta/man/translate/figs-metaphor	ὁ Θεὸς ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν τῷ Θεῷ	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “God continues to have a close relationship with him, and he continues to have a close relationship with God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:16	j279		rc://*/ta/man/translate/figs-exclusive	ἡμεῖς & ἡμῖν	1	Here and in the rest of the letter, John once speaks of himself and the believers to whom he is writing, so the words **we** and **us** will be inclusive, and so if your language marks that distinction, use the inclusive form in your translation. (See: [[rc://*/ta/man/translate/figs-exclusive]])
4:16	j280		rc://*/ta/man/translate/figs-idiom	τὴν ἀγάπην ἣν ἔχει ὁ Θεὸς ἐν ἡμῖν	1	The meaning of the phrase **in us** is not entirely clear. Some interpreters take it to mean “for us.” However, other interpreters understand it to be comparable to the phrase “in this” that John uses in many places in this letter. In that case, “in us” would mean “in ourselves” and it would be indicating the means by which believers have known the love of God. Alternate translation: “from our own experience, we have recognized God’s love and come to trust in it” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:16	t5am		rc://*/ta/man/translate/figs-metaphor	ὁ Θεὸς ἀγάπη ἐστίν	1	This is a metaphor that describes what God is like in his character. See how you translated it in [4:8](../04/08.md). Alternate translation: “God is entirely loving” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:16	dyr6		rc://*/ta/man/translate/figs-metaphor	ὁ μένων ἐν τῇ ἀγάπῃ	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. As in [2:24](../02/24.md), in this instance the word seems to refer to maintaining a pattern of behavior. Alternate translation: “someone who continues to love others” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:16	fz29		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ Θεῷ μένει, καὶ ὁ Θεὸς ἐν αὐτῷ μένει	1	See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md) and in [4:15](../04/15.md). See how you translated it there. Alternate translation: “continues to have a close relationship with God, and God continues to have a close relationship with him” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:17	j281		rc://*/ta/man/translate/grammar-connect-logic-result	ἐν τούτῳ τετελείωται ἡ ἀγάπη μεθ’ ἡμῶν, ἵνα παρρησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως	1	This could mean one of two things. (1) The “so that” clause could be a purpose clause. That is, John may be saying that one reason why God is having his love achieve its purpose in our lives now is because he wants us to be confident on the day of judgment of his forgiveness and acceptance. If you decide that is the case, then your translation should follow the conventions of your language for purpose clauses, as ULT does. (2) The “so that” clause could be a result clause. That is, John may be saying that as a result of God’s love achieving its purposes in our lives now, we will be confident on the day of judgment of his forgiveness and acceptance. If you decide that is the case, then your translation should follow the conventions of your language for result clauses. Alternate translation: “In this love has been perfected with us, so that we may have confidence in the day of judgment” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
4:17	ypv4		rc://*/ta/man/translate/figs-idiom	ἐν τούτῳ	1	As in [4:9](../04/09.md), **in this** means something similar to the idiomatic expression “in this we know” that John uses many times in this letter. Alternate translation: “This is how” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:17	m76g		rc://*/ta/man/translate/figs-activepassive	τετελείωται ἡ ἀγάπη μεθ’ ἡμῶν	1	See how you translated the similar expression in [2:5](../02/05.md). Since John speaks in the previous verse of God’s love, the context suggests that John is referring to God’s love for us, rather than to our love for God. Alternate translation: “God’s love has achieved its purpose in our lives” (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:17	j282		rc://*/ta/man/translate/figs-explicit	ἵνα παρρησίαν ἔχωμεν	1	If it would be helpful to your readers, you could say explicitly what believers will **have confidence** about. Alternate translation: “so that we will be confident that God has forgiven us and will accept us” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:17	j283		rc://*/ta/man/translate/figs-abstractnouns	ἵνα παρρησίαν ἔχωμεν	1	If it would be clearer in your language, you could express the idea behind the abstract noun **confidence** with an adjective such as “confident.” Alternate translation: “so that we will be confident that God has forgiven us and will accept us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:17	j284		rc://*/ta/man/translate/figs-idiom	ἐν τῇ ἡμέρᾳ τῆς κρίσεως	1	John is using the term **day** figuratively to refer a specific time. Alternate translation: “at the time when God judges us” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:17	j285			ὅτι	1	As in [4:13](../04/13.md), your translation may be clearer if you do not translate the word **that** or if you translate it as “because” and leave out the expression **in this**.
4:17	l78r		rc://*/ta/man/translate/writing-pronouns	ὅτι καθὼς ἐκεῖνός ἐστιν, καὶ ἡμεῖς ἐσμεν	1	The demonstrative pronoun **that one** refers to Jesus. Alternate translation: “we are becoming more and more like Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
4:17	j286		rc://*/ta/man/translate/figs-metonymy	ἐν τῷ κόσμῳ τούτῳ	1	John uses **world** to mean various things in this letter, usually in a figurative sense. Here, however, it refers literally to the created world. Alternate translation: “as we live in this world” or “in our lives on this earth” (See: [[rc://*/ta/man/translate/figs-metonymy]])
4:18	j287		rc://*/ta/man/translate/grammar-connect-logic-result	φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλ’ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει	1	If it would be clearer in your language, you could put the third clause before the first clause, since the third clause gives the reason for the result that the first clause describes. Alternate translation: “Because fear has punishment, fear is not in love, but perfect love throws fear outside” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
4:18	sq7k		rc://*/ta/man/translate/figs-explicit	φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλ’ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει	1	If it would be clearer in your language, you could say explicitly what this means, particularly in light of what John says in the previous verse. Alternate translation: “Because a person who thinks he is going to be punished is afraid, no one who truly understands how much God loves him will be afraid, because when God’s love has achieved its purpose in our lives, we are confident that he has forgiven us and will accept us” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:18	j288		rc://*/ta/man/translate/figs-metaphor	φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ	1	John speaks figuratively as if **fear** could be inside of **love**. Alternate translation: “no one who truly understands how much God loves him will be afraid” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:18	j290			ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον	1	By **perfect love**, John means the same thing as when he speaks in the previous verse of love that “has been perfected”. See how you translated that expression. Alternate translation: “when God’s love has achieved its purpose in our lives, it keeps us from being afraid”
4:18	bu17		rc://*/ta/man/translate/figs-personification	ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον	1	John speaks figuratively of **love** as if it could actively throw **fear** far away from us. Alternate translation: “when God’s love has achieved its purpose in our lives, it keeps us from being afraid” (See: [[rc://*/ta/man/translate/figs-personification]])
4:18	yg1r		rc://*/ta/man/translate/figs-activepassive	ὁ δὲ φοβούμενος, οὐ τετελείωται ἐν τῇ ἀγάπῃ	1	See how you translated the similar expression in [2:5](../02/05.md). Here, as there, **love** could mean one of two things. (1) It could mean God’s love for us. Alternate translation: “So if someone is afraid, then God’s love has not achieved its purpose in his life” (2) It could mean our love for God. That is the interpretation in UST. (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:18	j291		rc://*/ta/man/translate/figs-explicit	ὁ δὲ φοβούμενος, οὐ τετελείωται ἐν τῇ ἀγάπῃ	1	If it would be helpful to your readers, you could say explicitly what such a person **fears**. This is clear from the previous verse. Alternate translation: “So if someone is afraid that God has not forgiven him and that God will not accept him, then God’s love has not achieved its purpose in his life” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:19	j292		rc://*/ta/man/translate/grammar-connect-logic-result	ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς	1	If it would be clearer in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because God first loved us, we love” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
4:19	j293		rc://*/ta/man/translate/figs-explicit	ἡμεῖς ἀγαπῶμεν	1	This could mean one of two things. UST takes it to mean both things. Alternate translation: (1) “We love God” or (2) “We love others” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:19	j294		rc://*/ta/man/translate/writing-pronouns	αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς	1	The pronoun **he** refers to God. Alternate translation: “God first loved us” (See: [[rc://*/ta/man/translate/writing-pronouns]])
4:20	j295		rc://*/ta/man/translate/figs-hypo	ἐάν τις εἴπῃ, ὅτι ἀγαπῶ τὸν Θεόν, καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν	1	John is using a hypothetical situation to help his readers recognize the importance of consistency between their words and their actions. Alternate translation: “Suppose someone says, ‘I love God,’ but he hates his brother. Then he is a liar” (See: [[rc://*/ta/man/translate/figs-hypo]])
4:20	j296		rc://*/ta/man/translate/grammar-connect-logic-contrast	καὶ	1	John is using the word **and** to introduce a contrast between what would be expected, that someone who loved God would also love his fellow believers, and what would actually be true of this hypothetical person. Alternate translation: “but” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
4:20	tfq3		rc://*/ta/man/translate/figs-metaphor	τὸν ἀδελφὸν αὐτοῦ	1	See how you translated this in [2:9](../02/09.md). Alternate translation: “a fellow believer” (See: [[rc://*/ta/man/translate/figs-metaphor]])
4:20	a8zh		rc://*/ta/man/translate/figs-doublenegatives	ὁ & μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ & τὸν Θεὸν & οὐ δύναται ἀγαπᾶν	1	If it would be clearer in your language, you could translate this double negative as a positive statement. Alternate translation: “only those who love their fellow believers … are able to love God” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
4:21	j297			ταύτην τὴν ἐντολὴν ἔχομεν ἀπ’ αὐτοῦ	1	Alternate translation: “this is what God has commanded us”
4:21	j298		rc://*/ta/man/translate/writing-pronouns	ἀπ’ αὐτοῦ	1	The pronoun **him** refers to God. Alternate translation: “from God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
4:21	j299		rc://*/ta/man/translate/figs-metaphor	τὸν ἀδελφὸν αὐτοῦ	1	See how you translated this in [2:9](../02/09.md). Alternate translation: “each fellow believer” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:intro	bxm4				0	# 1 John 05 General Notes\n\n## Structure and formatting\n\n1. It is false teaching to deny that Jesus is the Son of God (5:1–12)\n2. Closing of Letter (5:13-21)\n\n## Possible translation difficulties in this chapter\n\n### “a sin towards death”\n\nIt is not entirely clear what John means by this phrase. The word “death” could refer either to physical death or to spiritual death, that is, to eternal separation from God. See the further discussion in the notes to [5:16](../05/16.md). (See: [[rc://*/tw/dict/bible/other/death]])\n\n### “the whole world lies in the power of the evil one”\n\nThe phrase “the evil one” refers to Satan. God has allowed him to rule the world, but, ultimately, God is in control over everything. God keeps his children safe from the evil one. (See: [[rc://*/tw/dict/bible/kt/satan]])\n\n## Important textual issues in this chapter\n\nIn [5:7–8](../05/07.md), all ancient manuscripts say: “For there are three who testify, the Spirit and the water and the blood, and the three are unto the one.” That is the reading that ULT follows. Some much later manuscripts say: “For there are three who testify in heaven: the Father, the Word, and the Holy Spirit, and these three are one; and there are three who testify on earth: the Spirit and the water and the blood, and these three are unto the one.” In this case, translators are advised to translate this as the ULT text does, since there is wide agreement that it follows the accurate reading. However, if there are older versions of the Bible in your region that have the longer reading, you can include it, but you should put it inside square brackets [ ] to indicate that it was most likely not in the original version of 1 John. (See: [[rc://*/ta/man/translate/translate-textvariants]])
5:1	j300			ὁ Χριστὸς	1	**Christ** is the Greek word for “Messiah.” Alternate translation: “the Messiah”
5:1	j301		rc://*/ta/man/translate/figs-activepassive	πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς, ἐκ τοῦ Θεοῦ γεγέννηται	1	See how you translated the similar expression in [2:29](../02/29.md). Alternate translation: “God is the father of everyone who believes that Jesus is the Messiah” (See: [[rc://*/ta/man/translate/figs-activepassive]])
5:1	h8if		rc://*/ta/man/translate/figs-metaphor	πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς, ἐκ τοῦ Θεοῦ γεγέννηται	1	See whether in [2:29](../02/29.md) you decided to explain this metaphor. Alternate translation: “God is the spiritual father of everyone who believes that Jesus is the Messiah” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:1	j302		rc://*/ta/man/translate/writing-proverbs	πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα, ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ	1	John includes this short saying to teach something that is generally true about life and that applies to the point he has been developing since [4:7](../04/07.md), that genuine believers love one another as God has loved them. Alternate translation: “everyone who loves someone who is a father also loves that person’s child” (See: [[rc://*/ta/man/translate/writing-proverbs]])
5:1	j303		rc://*/ta/man/translate/figs-explicit	πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα, ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ	1	If it would be helpful to your readers, you could say explicitly what this means and how it applies to John’s argument in this part of the letter. Alternate translation: “everyone who loves God will also love his fellow believers, since God is their spiritual father” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:2	ukc7		rc://*/ta/man/translate/figs-idiom	ἐν τούτῳ γινώσκομεν ὅτι	1	This is an idiomatic expression that John uses many times in this letter. Alternate translation: “This is how we know that” (See: [[rc://*/ta/man/translate/figs-idiom]])
5:2	j365		rc://*/ta/man/translate/figs-metaphor	τὰ τέκνα τοῦ Θεοῦ	1	Since John says in the previous verse that God is the spiritual father of believers, by **the children of God** he means other believers. Alternate translation: “our fellow believers” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:2	j304		rc://*/ta/man/translate/figs-idiom	τὰς ἐντολὰς αὐτοῦ τηρῶμεν	1	Here, **keep** is an idiom that means “obey.” Alternate translation: “we obey his commandments” (See: [[rc://*/ta/man/translate/figs-idiom]])
5:3	ve87		rc://*/ta/man/translate/figs-explicit	αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ Θεοῦ, ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν	1	If it would be helpful to your readers, you could say explicitly why this is the reason for the statement that John makes in the previous verse. Alternate translation: “And this is why: If we really do love God, we will love other believers, as he has commanded” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:3	j305		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	In this verse, John gives a reason why his readers should recognize that the statement he makes in the previous verse is true. Alternate translation: “After all,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
5:3	j306		rc://*/ta/man/translate/figs-possession	ἡ ἀγάπη τοῦ Θεοῦ	1	In this context, the phrase **the love of God** refers to believers loving God. John speaks in the previous verse of “when we love God.” Alternate translation: “what it means to love God” (See: [[rc://*/ta/man/translate/figs-possession]])
5:3	uik3		rc://*/ta/man/translate/figs-idiom	ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν	1	Here, **keep** is an idiom that means “obey.” Alternate translation: “that we should obey his commandments” (See: [[rc://*/ta/man/translate/figs-idiom]])
5:3	c5z1		rc://*/ta/man/translate/figs-metaphor	αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν	1	John speaks figuratively of God’s **commandments** as if they had weight but did not weigh very much. Alternate translation: “his commandments are not difficult to obey” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:4	j307		rc://*/ta/man/translate/translate-versebridge	ὅτι πᾶν τὸ γεγεννημένον ἐκ τοῦ Θεοῦ, νικᾷ τὸν κόσμον	1	In order to create a verse bridge, you could begin this sentence with “since” instead of **for**; you could end it with a comma instead of a period; and you could make it the beginning of the second sentence in the previous verse. It would go before “his commandments are not burdensome.” The word “And” would be left out. (See: [[rc://*/ta/man/translate/translate-versebridge]])
5:4	i2bf		rc://*/ta/man/translate/figs-activepassive	πᾶν τὸ γεγεννημένον ἐκ τοῦ Θεοῦ	1	See how you translated the similar expression in [2:29](../02/29.md). Alternate translation: “everyone whose father is God” (See: [[rc://*/ta/man/translate/figs-activepassive]])
5:4	j308		rc://*/ta/man/translate/figs-metaphor	πᾶν τὸ γεγεννημένον ἐκ τοῦ Θεοῦ	1	See whether in [2:29](../02/29.md) you decided to explain this metaphor. Alternate translation: “everyone whose spiritual father is God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:4	g3uw		rc://*/ta/man/translate/figs-metaphor	νικᾷ τὸν κόσμον	1	As in [2:13](../02/13.md), John is using the word **overcomes** figuratively. He is speaking of the believers’ refusal to live by the value system of ungodly people as if the believers had defeated that system in a struggle. Alternate translation: “does not live by the value system of ungodly people” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:4	yq2d		rc://*/ta/man/translate/figs-metonymy	τὸν κόσμον	1	See how you translated the term **world** in [2:15](../02/15.md). It has a similar meaning in this verse. Alternate translation: “the value system of ungodly people” (See: [[rc://*/ta/man/translate/figs-metonymy]])
5:4	j309		rc://*/ta/man/translate/figs-metonymy	ἡ νίκη	1	John is speaking figuratively of the thing that has won **the victory** as if it were **the victory** itself. Alternate translation: “what has won the victory” (See: [[rc://*/ta/man/translate/figs-metonymy]])
5:4	tf9x		rc://*/ta/man/translate/figs-metaphor	ἡ νικήσασα τὸν κόσμον	1	Once again John is using the word **overcome** figuratively. He is speaking of the **faith** that he and his readers share as if it had defeated the ungodly value system in a struggle. Alternate translation: “that enables us to live differently from the value system of ungodly people” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:4	j310		rc://*/ta/man/translate/figs-metonymy	τὸν κόσμον	1	John is using the term **world** to mean the same thing as in the previous sentence. Alternate translation: “the value system of ungodly people” (See: [[rc://*/ta/man/translate/figs-metonymy]])
5:5	qm85		rc://*/ta/man/translate/figs-rquestion	τίς ἐστιν δέ ὁ νικῶν τὸν κόσμον, εἰ μὴ ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Υἱὸς τοῦ Θεοῦ?	1	John is using the question form for emphasis, to reaffirm what he said in the first sentence of the previous verse. If it would be clearer in your language, you could translate his words as a statement. Alternate translation: “But only someone who believes that Jesus is the Son of God overcomes the world.” (See: [[rc://*/ta/man/translate/figs-rquestion]])
5:5	db4f		rc://*/ta/man/translate/figs-metaphor	νικῶν τὸν κόσμον	1	See how you translated this in the previous verse. Alternate translation: “who does not live by the value system of ungodly people” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:5	j311		rc://*/ta/man/translate/figs-metonymy	τὸν κόσμον	1	See how you translated this in the previous verse. Alternate translation: “the value system of ungodly people” (See: [[rc://*/ta/man/translate/figs-metonymy]])
5:5	drv2		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Υἱὸς τοῦ Θεοῦ	1	**The Son of God** is an important title for Jesus that describes his relationship to God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
5:6	js27		rc://*/ta/man/translate/figs-metonymy	οὗτός ἐστιν ὁ ἐλθὼν δι’ ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός; οὐκ ἐν τῷ ὕδατι μόνον, ἀλλ’ ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι	1	The terms **water** and **blood** likely mean one of two things. Either way, John is specifying what it means to believe fully that “Jesus is the Son of God,” as he described in the previous verse. (1) As John indicates in [4:2](../04/02.md), the false teachers denied that God had come to earth in a real human body. Some false teachers at this time claimed instead that the divine Son of God had united himself with a human being, Jesus, only at the time of his baptism. So John may be using the term **water** to refer figuratively to the baptism of Jesus and the term **blood** to refer figuratively to the real human birth of Jesus by association with the way that there is blood when mothers give birth. A reference to the birth of Jesus would suit John’s statement that this is how how Jesus **came**. Alternate translation: “It is vital to affirm that the Son of God did not come to earth only at the baptism of Jesus, but that he was born as Jesus, who was a real human being” (2) The term **blood** could also be a figurative reference to the death of Jesus on the cross, where he shed his blood as the Savior of the world. That is the interpretation of UST. (See: [[rc://*/ta/man/translate/figs-metonymy]])
5:6	j312		rc://*/ta/man/translate/figs-explicit	ὁ ἐλθὼν	1	If it would be helpful to your readers, you could say more explicitly what this means, as UST does. Alternate translation: “the one who came to earth from God” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:6	j313			τὸ Πνεῦμά ἐστιν τὸ μαρτυροῦν	1	Alternate translation: “the Holy Spirit gives us assurance about this”
5:6	j314		rc://*/ta/man/translate/figs-metaphor	τὸ Πνεῦμά ἐστιν ἡ ἀλήθεια	1	Like the statement “God is love” in [4:8](../04/08.md) and [4:16](../04/16.md), which describes God’s character, this is a metaphor that describes the character of the Holy Spirit. Alternate translation: “the Spirit is entirely truthful” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:7	j315		rc://*/ta/man/translate/figs-explicit	ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες	1	In this statement, John gives a reason why believers can be confident that the Spirit testifies truthfully about Jesus, as he said in the previous verse. If it would be helpful to your readers, you could indicate that more explicitly. Alternate translation: “We can be confident that the Spirit testifies truthfully about Jesus because two further witnesses say the same thing about him that the Spirit does” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:7	j316		rc://*/ta/man/translate/translate-textvariants	ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες	1	See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to follow the reading of ULT or to follow the reading of some late manuscripts and say in your translation, “For there are three who testify in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three who testify on earth.” As the General Notes recommend, if you decide to use the longer reading, put it inside square brackets [ ] to indicate that it was most likely not in the original version of 1 John The notes below discuss translation issues related to the variant reading, for those who decide to use it. (See: [[rc://*/ta/man/translate/translate-textvariants]])
5:8	j320		rc://*/ta/man/translate/figs-metonymy	τὸ ὕδωρ, καὶ τὸ αἷμα	1	See how you decided to translate the terms **water** and **blood** in [5:6](../05/06.md). Alternate translation: (1) “the baptism of Jesus and his human birth” or (2) “the baptism of Jesus and his death on the cross” (See: [[rc://*/ta/man/translate/figs-metonymy]])
5:8	j321		rc://*/ta/man/translate/figs-idiom	οἱ τρεῖς εἰς τὸ ἕν εἰσιν	1	This is an idiom. Alternate translation: “these three all say the same thing” or “these three all agree” (See: [[rc://*/ta/man/translate/figs-idiom]])
5:9	j322		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν	1	John is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what John is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since we receive the testimony of men” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
5:9	ai6a		rc://*/ta/man/translate/figs-idiom	τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν	1	This is an idiom. Alternate translation: “we believe people when they give testimony” (See: [[rc://*/ta/man/translate/figs-idiom]])
5:9	j323		rc://*/ta/man/translate/figs-gendernotations	τῶν ἀνθρώπων	1	Although the term **men** is masculine, John is using the word in a generic sense that includes both men and women. Alternate translation: “of people” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
5:9	k2de		rc://*/ta/man/translate/figs-explicit	ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν	1	The word **greater** implicitly means that the testimony of God is more reliable than human testimony, since God knows everything and God always tells the truth. Alternate translation: “the testimony of God is more reliable” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:9	nxq1		rc://*/ta/man/translate/figs-ellipsis	ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν	1	John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous phrase. Alternate translation: “we should certainly receive the testimony of God, since it is greater” or “we should certainly believe God when he gives testimony, since his testimony is more reliable” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
5:9	j324			ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ, ὅτι μεμαρτύρηκεν περὶ τοῦ Υἱοῦ αὐτοῦ	1	Here, **for** could mean one of two things. (1) John could be using the term to introduce the content of God’s testimony to his Son. In that case, after using the next verse to stress again the importance of believing God’s testimony, John would be specifying the content itself in [5:11](../05/11.md), where he says, “And this is the testimony.” That is the interpretation of ULT. Alternate translation: “Now this is the testimony that God has given regarding his Son” (2) John could be using the term **for** to give the reason why the testimony of God is greater than human testimony, as he says in the previous sentence. That is the interpretation of UST.
5:9	gt7u		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Υἱοῦ αὐτοῦ	1	**Son** is an important title for Jesus. Alternate translation: “his Son Jesus” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
5:10	j325		rc://*/ta/man/translate/figs-explicit	εἰς τὸν Υἱὸν τοῦ Θεοῦ	1	John implicitly means believing that Jesus is the Son of God. Alternate translation: “that Jesus is the Son of God” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:10	j326		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν τοῦ Θεοῦ	1	**The Son of God** is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
5:10	gkj1		rc://*/ta/man/translate/figs-metaphor	ἔχει τὴν μαρτυρίαν ἐν αὑτῷ	1	John speaks figuratively of the **testimony** as if it were an object that could be inside believers. Alternate translation: “completely accepts what God has said” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:10	j327		rc://*/ta/man/translate/figs-abstractnouns	τὴν μαρτυρίαν	1	If it would be clearer in your language, you could express the idea behind the abstract noun **testimony** with an equivalent expression. Alternate translation: “what God has said” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:10	j255		rc://*/ta/man/translate/figs-explicit	ψεύστην πεποίηκεν αὐτόν	1	As in [1:10](../01/10.md), be sure that it is clear in your translation that God would not actually be a liar in this case. Rather, since God has said that Jesus is his Son, a person who did not believe that would be calling God a liar. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “is, in effect, calling God a liar” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:10	sii2			τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ Θεὸς περὶ τοῦ Υἱοῦ αὐτοῦ	1	John is using a cognate accusative, that is, an object that comes from the same root as its verb. You may be able to do the same thing in your translation. If not, you could explain what this means. Alternate translation: “what God has solemnly said to be true about his Son”
5:11	bi7k			αὕτη ἐστὶν ἡ μαρτυρία	1	Alternate translation: “this is what God has said about his Son”
5:11	u1w5		rc://*/ta/man/translate/figs-metaphor	ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ Θεὸς, καὶ αὕτη ἡ ζωὴ ἐν τῷ Υἱῷ αὐτοῦ ἐστιν	1	John speaks figuratively of **life** as if it were an object that was inside Jesus. Alternate translation: “God gave us eternal life, which people receive by belieiving in his Son Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:11	k2qn		rc://*/ta/man/translate/figs-metaphor	ζωὴν αἰώνιον	1	As in [4:9](../04/09.md), **eternal life** means two things at once. It means receiving power from God in this life to live in a new way, and it also means living forever in the presence of God after death. See how you translated the expression in [4:9](../04/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:11	sz21		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τῷ Υἱῷ	1	**Son** is an important title for Jesus. Alternate translation: “his Son Jesus” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
5:12	st2z		rc://*/ta/man/translate/figs-metaphor	ὁ ἔχων τὸν Υἱὸν, ἔχει τὴν ζωήν; ὁ μὴ ἔχων τὸν Υἱὸν τοῦ Θεοῦ, τὴν ζωὴν οὐκ ἔχει	1	John speaks figuratively of believers who are in a close relationship with Jesus as if Jesus were their possession. Alternate translation: “Anyone who is in a close relationship with the Son has life. Anyone who is not in a close relationship with the Son of God does not have life” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:12	j329		rc://*/ta/man/translate/figs-metaphor	ἔχει τὴν ζωήν & τὴν ζωὴν οὐκ ἔχει	1	Since both groups of people are alive literally, John means this in a figurative sense. As in [4:9](../04/09.md), he is likely referring to what he calls “eternal life” in [3:15](../03/15.md). See how you translated that term in those verses. Alternate translation: “has power from God to live as a new person now and will live forever in God’s presence after death … does not have power from God to live as a new person now and will not live forever in God’s presence after death” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:12	j330		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν & τὸν Υἱὸν τοῦ Θεοῦ	1	**The Son of God** is an important title for Jesus that describes his relationship to God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
5:13	ezl8			ταῦτα	1	Alternate translation: “this letter”
5:13	wns6		rc://*/ta/man/translate/figs-metonymy	ὑμῖν & τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ Υἱοῦ τοῦ Θεοῦ	1	As in [2:12](../02/12.md), John is using the **name** of Jesus figuratively to represent who Jesus is and what he has done. Alternate translation: “you who believe in Jesus and what he has done for you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
5:13	gg32		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Υἱοῦ τοῦ Θεοῦ	1	**The Son of God** is an important title for Jesus that describes his relationship to God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
5:13	j331		rc://*/ta/man/translate/figs-metaphor	ὅτι ζωὴν ἔχετε αἰώνιον	1	The emphasis in this verse seems to be more on the future aspect of the expression **eternal life**. Alternate translation: “that you will live forever in God’s presence after you die” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:14	j332		rc://*/ta/man/translate/figs-explicit	αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν: ὅτι	1	If it would be helpful to your readers, as in [3:21](../03/21.md) you could say explicitly what this **confidence** applies to, in light of what John says in the rest of this sentence. Alternate translation: “we can be confident of this as we pray to God” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:14	yj31		rc://*/ta/man/translate/figs-abstractnouns	αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν	1	If it would be clearer in your language, you could express the idea behind the abstract noun **confidence** with an adjective such as “confident.” Alternate translation: “we can be confident of this as we pray to God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:14	j333		rc://*/ta/man/translate/writing-pronouns	αὐτόν & αὐτοῦ & ἀκούει	1	The pronouns **him**, **his**, and **he** refer to God in this verse. It might be natural in your language to use the name “God” in the first instance and pronouns in the other instances. (See: [[rc://*/ta/man/translate/writing-pronouns]])
5:14	at5n			ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ	1	Alternate translation: “if we ask for the things that God wants for us”
5:14	j334		rc://*/ta/man/translate/figs-idiom	ἀκούει ἡμῶν	1	As in [4:5](../04/05.md), the word **listens** is an idiom. However, the meaning here is not as strong as the meaning there, “is persuaded by.” Rather, this refers to God hearing our prayers with a disposition to grant what we ask. Alternate translation: “he is disposed to give it to us” (See: [[rc://*/ta/man/translate/figs-idiom]])
5:15	j335		rc://*/ta/man/translate/grammar-connect-condition-fact	ἐὰν οἴδαμεν ὅτι ἀκούει ἡμῶν	1	John is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what John is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “since we know that he listens to us” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
5:15	j336		rc://*/ta/man/translate/figs-idiom	ἀκούει ἡμῶν	1	See how you translated this in the previous verse. Alternate translation: “he is disposed to give us what we ask for” (See: [[rc://*/ta/man/translate/figs-idiom]])
5:15	j337		rc://*/ta/man/translate/figs-explicit	ἀκούει ἡμῶν	1	It may be helpful to repeat the condition that John specifies in the previous verse. Alternate translation: “he is disposed to give us what we ask for if it is according to his will” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:15	j338		rc://*/ta/man/translate/writing-pronouns	ἀκούει & αὐτοῦ	1	The pronouns **he** and **him** refer to God in this verse. It might be natural in your language to use the name “God” for **he** and to say **him** later in the verse. (See: [[rc://*/ta/man/translate/writing-pronouns]])
5:15	ev49			οἴδαμεν ὅτι ἔχομεν τὰ αἰτήματα ἃ ᾐτήκαμεν ἀπ’ αὐτοῦ	1	Alternate translation: “we know that we will receive what we have asked God for”
5:16	j339		rc://*/ta/man/translate/figs-hypo	ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει	1	John is describing a hypothetical situation in order to counsel his readers. UST models a way of showing this. (See: [[rc://*/ta/man/translate/figs-hypo]])
5:16	sc1f		rc://*/ta/man/translate/figs-metaphor	τὸν ἀδελφὸν αὐτοῦ	1	See how you translated this in [2:9](../02/09.md). Alternate translation: “a fellow believer” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:16	j340			ἁμαρτάνοντα ἁμαρτίαν	1	John is using a cognate accusative, that is, an object that comes from the same root as its verb. You may be able to do the same thing in your translation. If not, you could explain what this means. Alternate translation: “committing a sin”
5:16	j341		rc://*/ta/man/translate/figs-metaphor	ἁμαρτίαν μὴ πρὸς θάνατον & τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον & ἁμαρτία πρὸς θάνατον	1	The word **death** could mean one of two things in this verse. (1) It could be referring figuratively to spiritual death, that is, to eternal separation from God. (See the later note to this verse for a discussion of what kind of sin John may have in mind that would lead to that.) Alternate translation: “a sin that does not lead to eternal separation from God … those whose sin will not lead to eternal separation from God … a sin that does lead to eternal separation from God” (2) It could be referring literally to physical death. Alternate translation: “a sin that will not cause him to die … those whose sin will not cause them to die … a sin that will cause a person to die” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:16	j342		rc://*/ta/man/translate/figs-declarative	αἰτήσει	1	John is using a future statement to give an instruction and command. Alternate translation: “he should pray for that fellow believer” (See: [[rc://*/ta/man/translate/figs-declarative]])
5:16	j343		rc://*/ta/man/translate/writing-pronouns	δώσει αὐτῷ ζωήν	1	In this clause, the pronoun **he** refers to God and the pronoun **him** refers to the believer who is sinning. Elsewhere in the verse, the words **his** and **he** refers to the person who sees a fellow believer sinning. Alternate translation: “God will give life to the believer who is sinning” (See: [[rc://*/ta/man/translate/writing-pronouns]])
5:16	myf6		rc://*/ta/man/translate/figs-metaphor	δώσει αὐτῷ ζωήν	1	The meaning of the word **life** depends on the meaning of the word **death**. (1) The word **death** could be figurative. Alternate translation: “God will make sure that the believer who is sinning is not separated from him eternally” (2) The word **death** could be literal. Alternate translation: “God will make sure that the believer who is sinning does not die” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:16	q1me		rc://*/ta/man/translate/figs-explicit	ἔστιν ἁμαρτία πρὸς θάνατον; οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ	1	If it would be helpful to your readers, you could say more explicitly what this likely means if the word **death** is figurative. In the context of the whole letter, by **a sin towards death**, John is probably referring to the behavior that the false teachers engaged in and encouraged. As Part 3 of the Introduction to 1 John explains, these false teachers claimed that it did not matter what people did in their bodies, and so they would have been committing many serious sins without feeling any conviction that their actions were wrong. This showed that they had abandoned faith in Jesus and had rejected the influence of the Holy Spirit. John implicitly corrects this false teaching again in [5:18](../05/18.md) His statement that believers should not pray for people who behave in this way is likely descriptive rather than prescriptive. That is, he is not saying that he does not want the believers to pray for them. Rather, he is explaining that it will not do any good to pray for them, since they are determined to live in a way that is contrary to faith in Jesus and the influence of the Holy Spirit. Alternate translation: “The false teachers who say that it does not matter what people do in their bodies are committing many serious sins without feeling any conviction that their actions are wrong. This shows that they no longer believe in Jesus, they have rejected the influence of the Holy Spirit, and they are no longer living in relationship with God. This suggests that they will also be separated from God for eternity. Praying for them is not likely to make any difference” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:17	j344		rc://*/ta/man/translate/figs-abstractnouns	πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον	1	If it would be clearer in your language, you could express the idea behind the abstract noun **unrighteousness** with an equivalent expression. Alternate translation: “Every time we do what God does not want, that is sin” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:17	j345		rc://*/ta/man/translate/grammar-connect-logic-contrast	καὶ	1	John is using the word **and** to introduce a contrasting statement that is intended to encourage the believers to whom he is writing. Alternate translation: “but” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
5:17	j346		rc://*/ta/man/translate/figs-metaphor	ἔστιν ἁμαρτία οὐ πρὸς θάνατον	1	See how you translated the word **death** in the previous verse. Alternate translation: “not every sin leads to eternal separation from God” or “not every sin causes a person to die” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:18	j347		rc://*/ta/man/translate/figs-activepassive	πᾶς ὁ γεγεννημένος ἐκ τοῦ Θεοῦ	1	See how you translated the similar expression in [2:29](../02/29.md). Alternate translation: “everyone whose father is God” (See: [[rc://*/ta/man/translate/figs-activepassive]])
5:18	j348		rc://*/ta/man/translate/figs-metaphor	πᾶς ὁ γεγεννημένος ἐκ τοῦ Θεοῦ	1	See whether in [2:29](../02/29.md) you decided to explain this metaphor. Alternate translation: “everyone whose spiritual father is God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:18	j349		rc://*/ta/man/translate/figs-explicit	οὐχ ἁμαρτάνει	1	See how you translated this expression in [3:6](../03/06.md). Alternate translation: “does not sin wantonly and continually” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:18	j350			ὁ γεννηθεὶς ἐκ τοῦ Θεοῦ	1	This is a description of Jesus, whom John calls “the only-begotten” in [4:9](../04/09.md). See how you translated that expression there. Alternate translation: “Jesus, God’s actual Child”
5:18	j351		rc://*/ta/man/translate/figs-explicit	τηρεῖ ἑαυτὸν	1	This could mean one of two things. Alternate translation: (1) “keeps him in a close relationship with God” or (2) “keeps him from sinning” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:18	l7h8		rc://*/ta/man/translate/figs-nominaladj	ὁ πονηρὸς	1	As in [2:13](../02/13.md), John is using the adjective **evil** as a noun in order to indicate a specific being. ULT adds **one** to show this. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “the one who is evil” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
5:18	j352		rc://*/ta/man/translate/figs-metonymy	ὁ πονηρὸς	1	John is speaking figuratively of the devil by association with the way that he is **evil**. Alternate translation: “the devil” (See: [[rc://*/ta/man/translate/figs-metonymy]])
5:18	j353		rc://*/ta/man/translate/figs-idiom	οὐχ ἅπτεται αὐτοῦ	1	This is an idiom. Alternate translation: “cannot harm him” (See: [[rc://*/ta/man/translate/figs-idiom]])
5:19	j354		rc://*/ta/man/translate/figs-idiom	ἐκ τοῦ Θεοῦ ἐσμεν	1	See how you translated the similar expression in [4:4](../04/04.md). Alternate translation: “we belong to God” or “we are living in relationship with God” (See: [[rc://*/ta/man/translate/figs-idiom]])
5:19	eh5z		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος ὅλος	1	John uses the term **world** in various ways in this letter. In this instance, it likely refers figuratively both to the people living in the **world** who do not honor God and to their value system. Alternate translation: “all ungodly people and their value system” (See: [[rc://*/ta/man/translate/figs-metonymy]])
5:19	n9ig		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ πονηρῷ κεῖται	1	The expression **lies in** figuratively represents being controlled by someone or something. Alternate translation: “is controlled by the evil one” or “is controlled by evil influences” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:19	j355		rc://*/ta/man/translate/figs-abstractnouns	τῷ πονηρῷ	1	If it would be clearer in your language, you could express the meaning behind the abstract noun **evil** with an equivalent expression. It could mean one of two things. (1) John may be speaking figuratively of the devil, as in [2:13](../02/13.md). Alternate translation: “the devil” (2) John may be speaking of evil influences. Alternate translation: “evil influences” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:20	je13		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Υἱὸς τοῦ Θεοῦ	1	**The Son of God** is an important title for Jesus that describes his relationship to God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
5:20	j356		rc://*/ta/man/translate/figs-explicit	ἥκει	1	If it would be helpful to your readers, you could say more explicitly what this means, as you may have done in [5:6](../05/06.md). Alternate translation: “has come to earth from God” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:20	n1nh		rc://*/ta/man/translate/figs-abstractnouns	δέδωκεν ἡμῖν διάνοιαν	1	If it would be clearer in your language, you could express the idea behind the abstract noun **understanding** with a verb such as “understand.” Alternate translation: “has enabled us to understand” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:20	j357		rc://*/ta/man/translate/figs-abstractnouns	δέδωκεν ἡμῖν διάνοιαν	1	If it would be helpful to your readers, you could say explicitly what Jesus has enabled us to understand. Alternate translation: “has enabled us to understand the truth” or “has enabled us to understand what God is truly like” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:20	hvr7		rc://*/ta/man/translate/figs-nominaladj	τὸν Ἀληθινόν & τῷ Ἀληθινῷ	1	John is using the adjective **True** as a noun in order to indicate a specific being. ULT adds **One** to show this. Your language may use adjectives in the same way. If not, you can translate this with an equivalent expression. Alternate translation: “the One who is true … the One who is true” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
5:20	j358		rc://*/ta/man/translate/figs-metonymy	τὸν Ἀληθινόν & τῷ Ἀληθινῷ	1	John is speaking figuratively of God by association with the way that he is **True**. Alternate translation: “God, who always tells the truth and does what he says he will do” (See: [[rc://*/ta/man/translate/figs-metonymy]])
5:20	ge7c		rc://*/ta/man/translate/figs-metaphor	ἐσμὲν ἐν τῷ Ἀληθινῷ	1	As in [2:5](../02/05.md), John is speaking figuratively as if believers could be inside of God and Jesus. This expression describes having a close relationship with God. Alternate translation: “we have a close relationship with God and with his Son Jesus Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:20	j359		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τῷ Υἱῷ αὐτοῦ	1	**Son** is an important title for Jesus that describes his relationship to God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
5:20	w5yl		rc://*/ta/man/translate/writing-pronouns	οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς	1	**This** could refer either to God or to Jesus. ULT takes it to refer to God and UST takes it to refer to Jesus. (See: [[rc://*/ta/man/translate/writing-pronouns]])
5:20	dz3s		rc://*/ta/man/translate/figs-hendiadys	ὁ ἀληθινὸς Θεὸς καὶ ζωὴ αἰώνιος	1	John is expressing a single idea by using two noun phrases connected with **and**. The phrase **eternal life** describes a quality of **the true God**, that he gives eternal life. Alternate translation: “the true God, who gives eternal life” (See: [[rc://*/ta/man/translate/figs-hendiadys]])
5:20	j360		rc://*/ta/man/translate/figs-metaphor	ζωὴ αἰώνιος	1	As in [4:9](../04/09.md), this means both receiving power from God in this life to live in a new way and living forever in the presence of God after death. See how you translated the expression there. (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:21	i3rw		rc://*/ta/man/translate/figs-metaphor	τεκνία	1	See how you translated this in [2:1](../02/01.md). Alternate translation: “You dear believers who are under my care” (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:21	hn4y		rc://*/ta/man/translate/figs-idiom	φυλάξατε ἑαυτὰ	1	This is an idiom. Alternate translation: “stay away from” (See: [[rc://*/ta/man/translate/figs-idiom]])
5:21	j361		rc://*/ta/man/translate/figs-metaphor	τῶν εἰδώλων	1	This could mean one of two things. (1) John could be referring figuratively to anything that might take the place of God in a person’s life. Alternate translation: “anything that might take the place of God in your life” (2) John could be referring literally to **idols**, that is, to statues that were worshiped as if they embodied a god. That is the interpretation of UST. (See: [[rc://*/ta/man/translate/figs-metaphor]])
5:21	jn4y			φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων	1	“stay away from idols” or “do not worship idols”