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@ -3,7 +3,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 you should use that form for them if your language marks that distinction. 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 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]])
@ -12,7 +12,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 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]])
1:1 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]])
@ -40,7 +40,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 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]])
@ -100,7 +100,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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:\n"But suppose someone keeps his word. Then the love of God truly has been perfected in that person."\n(See: [[rc://*/ta/man/translate/figs-hypo]])
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]])
@ -114,7 +114,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 the term **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 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]])
@ -124,7 +124,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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: \n"Suppose someone says he is in the light, but he hates his brother. Then that person is still in the darkness."\n(See: [[rc://*/ta/man/translate/figs-hypo]])
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]])
@ -132,7 +132,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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: “his fellow believer” (See: [[rc://*/ta/man/translate/figs-metaphor]])
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]])
@ -177,10 +177,10 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 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.”
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]])
@ -197,7 +197,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 While it is probably true that these people physically left the places where the group of believers met to whom John is writing, 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 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]])
@ -218,7 +218,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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.\n(See: [[rc://*/ta/man/translate/figs-doublenegatives]])
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]])
@ -253,7 +253,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 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” (See: [[rc://*/ta/man/translate/figs-parallelism]])
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]])
@ -263,7 +263,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 indicating the results of keeping the commandments that he describes in 3:32, which are believing in Jesus and loving 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: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]])
@ -271,7 +271,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 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: “ungodly people” (See: [[rc://*/ta/man/translate/figs-metonymy]])
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]])
@ -293,7 +293,6 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 j171 rc://*/ta/man/translate/figs-hypo πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν, οὐδὲ ἔγνωκεν αὐτόν 1 John is describing a hypothetical situation in order to challenge his readers. Alternate translation: “Suppose someone does sin. Then he certainly does not have a close relationship with Jesus” (See: [[rc://*/ta/man/translate/figs-hypo]])
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]])
@ -350,7 +349,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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: “does not open his heart to him” or “does not help him compassionately” (See: [[rc://*/ta/man/translate/figs-metaphor]])
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]])
@ -376,7 +375,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 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]])
@ -426,14 +425,14 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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, if your language marks that distinction. 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 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, if your language marks that distinction. This inclusive usage continues through [4:13](../04/13.md). (See: [[rc://*/ta/man/translate/figs-exclusive]])
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]])
@ -452,7 +451,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 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 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]])
@ -465,7 +464,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 ὅτι 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 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]])
@ -475,7 +474,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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, if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]])
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]])
@ -520,7 +519,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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 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]])
@ -565,7 +564,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio
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: ὅτι 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 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]])

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@ -64,7 +64,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction
1:15 qtb9 πάντα καθαρὰ τοῖς καθαροῖς 1 “If people are pure on the inside, everything that they do will be pure” or “When people have only good thoughts, nothing that they do will offend God”
1:15 nx42 τοῖς καθαροῖς 1 “To those who are acceptable to God”
1:15 abcn rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 The connecting word **but** introduces a contrast between people who are pure and people who are corrupt and unbelieving. (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
1:15 n3wk rc://*/ta/man/translate/figs-metaphor τοῖς & μεμιαμμένοις καὶ ἀπίστοις, οὐδὲν καθαρόν 1 Paul speaks of sinners as if they were physically dirty. Alternate translation: “if people are morally defiled and do not believe, they cannot do anything pure” or “when people are full of sin and unbelief, nothing that they do is acceptable to God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:15 n3wk rc://*/ta/man/translate/figs-metaphor τοῖς & μεμιαμμένοις καὶ ἀπίστοις, οὐδὲν καθαρόν 2 Paul speaks of sinners as if they were physically dirty. Alternate translation: “if people are morally defiled and do not believe, they cannot do anything pure” or “when people are full of sin and unbelief, nothing that they do is acceptable to God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
1:16 abco rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 The connecting word **but** introduces a contrast between what these corrupt people say (they know God) and what their actions show (they do not know God). (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
1:16 i3l2 τοῖς & ἔργοις ἀρνοῦνται 1 “how they live proves that they do not know him”
1:16 ja47 βδελυκτοὶ ὄντες 1 “They are disgusting”

1 Reference ID Tags SupportReference Quote Occurrence Note
64 1:15 qtb9 πάντα καθαρὰ τοῖς καθαροῖς 1 “If people are pure on the inside, everything that they do will be pure” or “When people have only good thoughts, nothing that they do will offend God”
65 1:15 nx42 τοῖς καθαροῖς 1 “To those who are acceptable to God”
66 1:15 abcn rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 The connecting word **but** introduces a contrast between people who are pure and people who are corrupt and unbelieving. (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
67 1:15 n3wk rc://*/ta/man/translate/figs-metaphor τοῖς & μεμιαμμένοις καὶ ἀπίστοις, οὐδὲν καθαρόν 1 2 Paul speaks of sinners as if they were physically dirty. Alternate translation: “if people are morally defiled and do not believe, they cannot do anything pure” or “when people are full of sin and unbelief, nothing that they do is acceptable to God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
68 1:16 abco rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 The connecting word **but** introduces a contrast between what these corrupt people say (they know God) and what their actions show (they do not know God). (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
69 1:16 i3l2 τοῖς & ἔργοις ἀρνοῦνται 1 “how they live proves that they do not know him”
70 1:16 ja47 βδελυκτοὶ ὄντες 1 “They are disgusting”