2 Yohanes 1:4
Konteks1:4 I rejoiced greatly because I have found some 1 of your children living according to the truth, 2 just as the Father commanded us. 3
2 Yohanes 1:3
Konteks1:3 Grace, mercy, and 4 peace will be with us from God the Father and from 5 Jesus Christ the Son of the Father, in truth and love.
Yohanes 1:3-4
Konteks1:3 All things were created 6 by him, and apart from him not one thing was created 7 that has been created. 8 1:4 In him was life, 9 and the life was the light of mankind. 10


[1:4] 1 tn “Some” is not in the Greek text, but is supplied because the prepositional phrase beginning with ἐκ (ek) has partitive force. The partitive force of the prepositional phrase here has been taken by some interpreters to mean that the author has found some of the elect lady’s children who are living according to the truth and some who are not. This is grammatically possible, but the author has merely stated that he knows of some Christians in the church addressed who are “walking in the truth.” He does not know for certain that all of them are, and concern over this is probably part of the motivation for writing the letter.
[1:4] 2 sn Living according to the truth (Grk “walking in [the] truth”). The use of the Greek verb περιπατέω (peripatew) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6, 3 John 3-4, as well as numerous times in Paul. Here the phrase refers to conduct that results when a person has “truth” residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2). In the specific context of 2 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents’ challenge to orthodoxy.
[1:4] 3 tn Grk “just as we received commandment from the Father.” The idiom “we received commandment from the Father” means the Father gave (a) commandment to them (the author plus the recipients).
[1:3] 4 tn “And” is not in the Greek text. It is supplied for smoothness in English.
[1:3] 5 tc Most witnesses, including some early and important ones (א P 33 Ï sy), have κυρίου (kuriou, “Lord”) before ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”), but this is a typical scribal addition, motivated by pietistic and liturgical concerns. Further, early and excellent
[1:3] 6 tn Or “made”; Grk “came into existence.”
[1:3] 7 tn Or “made”; Grk “nothing came into existence.”
[1:3] 8 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest
[1:3] tn Or “made”; Grk “that has come into existence.”
[1:4] 9 tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)
[1:4] sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.
[1:4] 10 tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).