1 Yohanes 5:13-15
Konteks5:13 I have written these things 1 to you who believe 2 in the name of the Son of God so that 3 you may know that you have eternal life.
5:14 And this is the confidence that we have before him: that 4 whenever 5 we ask anything according to his will, he hears us. 5:15 And if we know 6 that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him.
[5:13] 1 tn Theoretically the pronoun ταῦτα (tauta) could refer (1) to what precedes or (2) to what follows. Since it is followed by a ἵνα (Jina) clause which gives the purpose for the writing, and a new subject is introduced in 5:14 (ἡ παρρησία, Jh parrhsia), it seems almost certain that the ταῦτα in 5:13 refers to preceding material. Even at this, some would limit the referent of ταῦτα (1) only to 5:1-12 or even 5:12, but more likely ταῦτα in 5:13 refers (2) to the entirety of the letter, for two reasons: (a) based on the structural analogy with the Gospel of John, where the conclusion refers to all that has preceded, it is probable that the conclusion to 1 John refers likewise to all that has preceded; and (b) the statement ταῦτα ἔγραψα ὑμῖν (tauta egraya Jumin) in 5:13 forms an inclusion with the statement καὶ ταῦτα γράφομεν ἡμεῖς (kai tauta grafomen Jhmei") at the end of the prologue (1:4) and encompasses the entire body of the letter.
[5:13] 2 tn The dative participle πιστεύουσιν (pisteuousin) in 5:13 is in simple apposition to the indirect object of ἔγραψα (egraya), ὑμῖν (Jumin), and could be translated, “These things I have written to you, namely, to the ones who believe in the name of the Son of God, in order that you may know.” There is an exact parallel to this structure in John 1:12, where the pronoun is αὐτοῖς (autois) and the participle is τοῖς πιστεύουσιν (toi" pisteuousin) as here.
[5:13] 3 tn This ἵνα (Jina) introduces a clause giving the author’s purpose for writing “these things” (ταῦτα, tauta), which refers to the entirety of the preceding material. The two other Johannine statements about writing, 1 John 1:4 and John 20:31, are both followed by purpose clauses introduced by ἵνα, as here.
[5:14] 4 tn For the third time in 5:9-14 the author uses the construction αὕτη ἐστίν ({auth estin; 5:9, 11, 14). As in the previous instance (5:11) the ὅτι (Joti) clause which follows is epexegetical (explanatory) to the pronoun αὕτη and explains what the “confidence” (παρρησία, parrhsia) consists of (technically the subject is ἡ παρρησία, the predicate nominative is the pronoun αὕτη, and the ὅτι clause explains the predicate nominative): “And the confidence which we have before him is this, namely, that if we ask anything according to his will he hears us.”
[5:14] 5 tn A third-class condition is introduced by ἐάν (ean) + present subjunctive. Because the apodosis also contains a present tense verb (ἀκούει, akouei) this belongs in a subcategory of third-class conditional sentences known as present general. In the Koine period ἐάν can mean “when” or “whenever” and is virtually the equivalent of ὅταν (Jotan; see BDAG 268 s.v. ἐάν 2). Thus the meaning here is, “whenever (i.e., if) we ask anything according to his will, then he hears us.”
[5:15] 6 tn This use of ἐάν (ean) with the indicative mood rather than the subjunctive constitutes an anomalous usage. Here ἐάν is used instead of ἐι (ei) to introduce a first-class condition: “if we know (οἴδαμεν, oidamen) that he hears us in regard to whatever we ask, then we know that we have the requests which we have asked from him.” The reality of the condition (protasis) is assumed for the sake of argument; given the protasis, the apodosis follows. The use of ἐάν for ἐι is rare but not without precedent; see M. Zerwick (Biblical Greek §§330-31).
