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12

Probably for continuity. The translation philosophy of the NKJV version was to essentially follow the original King James Version but update the language. They did realize that there was textual discrepencies. That particular passage included words found in later Greek editions of the text but not in earlier editions. Regarding textual discrepancies of ...


12

I agree with much of what Jon Ericson has said but I think we can get even closer to the meaning of the "sin that leads to death" from the context of 1st John. John is dealing with a division that has occurred in his church (1 John 2:18-19). Some have left, denying that Jesus' had a physical body (1 John 4:1-3). The young men of the congregation ...


10

The context supports a causative understanding of the phrase "...we shall be like him, because we shall see him as he is", and the context is crucial to the nuance of correct interpretation too. 3:1See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that ...


9

While before the 20th century there was common agreement on common authorship between the Gospel and Epistles of John, there is, as you mention, no such agreement today. At the same time, we are quick to note, however, that John and 1 John share a vocabulary of words and thought forms to such an extent that no one has mounted a serious proposal that they are ...


8

This is a case where the argument for inauthenticity is quite clear. The Comma Johanneum does not appear in any ancient Greek sources (1 John, like all the other books of the New Testament, was written originally in Greek). The earliest Greek version of 1 John with the Comma Johanneum is from 1516! The extra line was added to some Latin manuscripts ...


7

According to 2 John 7, there was the widespread belief that Jesus had only "appeared" and therefore did not come in the flesh -- so-called incipient Gnosticism. 2 John 1:7 (NASB) For many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist. So in the epistle ...


7

It's possible that John is recalling Mark 3:28-30 (ESV) “Truly, I say to you, all sins will be forgiven the children of man, and whatever blasphemies they utter, but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin”—for they were saying, “He has an unclean spirit.” The sense in Mark is a bit hard to ...


7

Bibliographic Postscript This is offered as a supplement to Soldarnal's fine answer. Probably the most thorough (one is tempted to say "exhaustive") account of the internal evidence bearing on the question of the common authorship of gJohn and 1 John is found in A.E. Brooke, A Critical and Exegetical Commentary on the Johannine Epistles (Edinburgh, 1912), ...


6

One way of approaching this question is to first ask "what would each verse have meant in the mind of the original author" taking account of who we believe was/were the human author's intended audience. When taking this approach, we must also take account of the genre of the writing. In brief, Proverbs (at least until some of the later sections) are "of ...


6

I think if you look at the context of the verses in 1 John you will see that he was very much concerned with protecting believers from false teaching and false teachers. He starts out in verse 7 with: "Dear children, do not let anyone lead you astray." It seems to me, here he was trying to help them to identify false teachers, not necessarily to make ...


6

I don't think it's a mistake in the NASB. The identity of ὁ λόγος ("the word") in 1 John 1:1 is puzzling and may have been intentionally ambiguous. To make matters more complicated, the syntax of vv. 1-3 is complex and odd. The basic sequence is: a string of relative clauses that form the compound object (of a verb not seen until v. 3) (v. 1a); a ...


5

Forgive me for quoting extensively from The Mystery of God: Early Jewish Mysticism and the New Testament. It's the only book I've found in more than 15 years of studying the writings of John which so clearly gets the water and blood right. The Standard View: Water and Blood as Baptism and Death It is tempting to suppose that the reference to water in ...


5

ἐξ ἡμῶν ἐξῆλθαν ἀλλ’ οὐκ ἦσαν ἐξ ἡμῶν εἰ γὰρ ἐξ ἡμῶν ἦσαν μεμενήκεισαν ἂν μεθ’ ἡμῶν ἀλλ’ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν Direct, wooden, stilted Interpretation: From us they went out but/and not they were from us for if from us they were they had remained with us but that they may have been revealed that not ...


5

I assume the question is about the use of the word 'antichrist', rather than the concept to which the word refers. A related term, pseudochristos, 'false Christ', is found in Matthew 24:24 and in Mark 13:22. The concept of an antichrist, without using this term, is also found in the Book of Revelation. The earliest extra-biblical use of the term ...


5

The authenticity of the Johannine comma, found in1 John 5:7, has been a subject of debate from the early sixteenth century. Wikipedia says the general consensus today is that that passage is a Latin corruption that entered the Greek manuscript tradition in subsequent copies. Manuscript evidence can be found here, in Wikipedia. The text including the comma ...


5

The considerations here are much the same as those I discussed in a previous answer. I have attempted to develop those ideas and tailor it to the passage in question. [I]s it incorrect to read this clause as "love is God"? Yes, it is. In Greek, the subject of a clause can generally be identified as the substantive in the nominative case. However, ...


4

νόμος in Paul is almost always Mosaic Law (though probably not in Romans 7 when he finds within himself a "law"). However, not all authors use the same words the same way. Even from above we can see that authors don't even use the same word the same way, though they may exhibit patterns. So, to hold John up to the requirement of using νόμος to refer to ...


4

Short Answer: Possible? Yes. Probable? No. The "advantages" of Synge's translation First, let's put to rest Synge's claims about the advantages of his translation. Regarding the consistently personal use of φανερόω, this verb does not have a consistently personal use (e.g. Mark 4:22) -- unless he means in this verse, which would be to commit the ...


3

At first glance it does seem odd that John would leave this command dangling on the end of his letter. Why would he suddenly mention idols and not say anything more on the subject when he hasn't spoken about idols at all his letter. One explanation is that John had more to say about idol worship but his letter as it now stands is unfinished. But this ...


3

To me, the verse turns on this conditional: if they had been of us, (a) they would have remained with us (b) (b) is tricky because of the word translated "remained" (μένω) which is particularly used in the writings attributed to John: Mat(3) Mar(2) Luk(6) Jhn(33) Act(12) Rom(1) 1Cr(8) 2Cr(3) Phl(1) 1Ti(1) 2Ti(3) Hbr(6) 1Pe(2) 1Jo(18) ...


3

A: To help us answer this question we need to examine both the Greek words from which are translated the terms “darkness”, “in the darkness” and “walk in the darkness”, and also the context in which the Apostle John uses these terms. Confining our focus to the Greek text of John's writings will help us avoid imposing our own preconceptions on what these ...


3

The Idea in Brief The “sin leading to death” is any sin committed against any congregation of believers who comprise the Body of Christ. In these cases, believers are not to forgive (loosen on earth = loosen in heaven) but instead to hold believers accountable (bind on earth = bind in heaven). Some examples of such sins include, but are not limited to, ...


3

Short Answer: The shift is not only justified, but I believe it is virtually demanded by the context. From a grammatical standpoint either "sins" or "keeps on sinning" could work. (Technical mumbo jumbo: This is because the verb is in the Koine Greek "present tense" which is used for both ongoing action, as well as punctiliar/undefined action, in present ...


3

The Idea in Brief The present active indicative of the main verb points toward habitual sinning with specific emphasis on those unloving behaviors toward ones fellow believers and leaders. In other words, loving behaviors toward fellow believers and leaders are the actual "practice" of those born from God, not vice-versa. Discussion The verse in question ...


3

THE APPARENT CONTRADICTION John does indeed make "a strong case" when he says that for believers to claim that they do not sin is tantamount to self-deception (1 John 1:8). So, what does he mean when he, later, informs the same believers that they actually "cannot sin" if they are "born of God" (3:9)? A PROFOUND TRUTH I believe that John is saying ...


3

You wouldn't expect the term 'antichrist' to gain traction in the church until the term Christ was firmly established, so it isn't surprising that whilst the church was mainly witnessing to the Jews that 'Jesus is the Christ' the term antichrist wasn't in use. Instead, other terms are used, see for example 2 Thess 2:3. However by the time John is writing ...


2

Since Christ is the Wisdom of God: But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. —1 Corinthians 1:24 Both verses say that Christ is life. Therefore the life's are one and the same life. Though the proverb was applicable to the people in the day it was written speaking of making life in this ...


2

There are a whole lot of sins enumerated where the perpetrator was to be put to death. They are all summarized in this verse: Deuteronomy 30:19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: The opposite choice ...


2

Let's quote the passage from a more-modern English translation: There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love. We love because he first loved us. If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he ...



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