2:1 {My little children} (teknia mou). Tender tone with this diminutive of teknon (child), again in 2:12; 3:18, but paidia in 2:14. John is now an old man and regards his readers as his little children. That attitude is illustrated in the story of his visit to the robber to win him to Christ.
{That ye may not sin} (hina mˆ hamartˆte). Purpose (negative) clause with hina mˆ and the second aorist (ingressive, commit sin) active subjunctive of hamartan“, to sin. John has no patience with professional perfectionists (1:8-10), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame.
{If any man sin} (ean tis hamartˆi). Third-class condition with ean and second aorist (ingressive) active subjunctive again, "if one commit sin."
{We have} (echomen). Present active indicative of ech“ in the apodosis, a present reality like echomen in 2Co 5:1.
{An advocate} (paraklˆton). See on ¯Joh 14:16,26; 15:26; 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God's Advocate on earth with men, while Christ is man's Advocate with the Father (the idea, but not the word, in Ro 8:31-39; Heb 7:25). As dikaios (righteous) Jesus is qualified to plead our case and to enter the Father's presence (Heb 2:18).

2:2 {And he} (kai autos). He himself in his own person, both priest and sacrifice (Heb 9:14).
{The propitiation} (hilasmos). Late substantive from hilaskomai (Lu 18:13; Heb 2:17), in LXX, Philo, Plutarch, in N.T. only here and 4:10. Christ himself is the means of propitiation for (peri concerning) our sins. See hilastˆrion in Ro 3:15.
{For the whole world} (peri holou tou kosmou). It is possible to supply the ellipsis here of t“n hamarti“n (the sins of) as we have it in Heb 7:27, but a simpler way is just to regard "the whole world" as a mass of sin (5:19). At any rate, the propitiation by Christ provides for salvation for all (Heb 2:9) if they will only be reconciled with God (2Co 5:19-21).

2:3 {Hereby} (en tout“i). See this phrase also in 2:5; 3:16,19,24; 4:2,13; 5:2. That is explained by the ean clause, "if we keep his commandments " (ean tˆr“men, condition of the third class, ean with present active subjunctive, "if we keep on keeping"), the clause itself in apposition with tout“i (locative case).
{Know we that we know him} (ginoskomen hoti egn“kamen auton). "Know we that we have come to know and still know him," egn“kamen the perfect active indicative of gin“sk“. The Gnostics boasted of their superior knowledge of Christ, and John here challenges their boast by an appeal to experimental knowledge of Christ which is shown by keeping his (autou, Christ's) commandments, thoroughly Johannine phrase (12 times in the Gospel, 6 in this Epistle, 6 in the Apocalypse).

2:4 {I know him} (Egn“ka auton). Perfect active indicative with recitative hoti like quotation marks just before it. This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition "and keepeth not" (ho mˆ tˆr“n, present active linear participle). "The one who keeps on saying: 'I have come to know him,' and keeps on not keeping his commandments is a liar" (pseustˆs, just like Satan, Joh 8:44 and like 1Jo 1:8,10), followed by the negative statement as in 1:8,10. There is a whip-cracker effect in John's words.

2:5 {But whoso keepeth} (hos d' an tˆrˆi). Indefinite relative clause with modal an and the present active subjunctive, "whoever keeps on keeping."
{Verily} (alˆth“s). Truly, of a truth. This prize is open to all, not confined to a few initiated Gnostic intellectuals or pneumatics.
{Hath the love of God been perfected} (hˆ agapˆ tou theou tetelei“tai). Perfect passive indicative of teleio“, stands completed. Probably objective genitive, our love for God, which is realized in absolute obedience (Brooke).
{Hereby} (en tout“i). That is by continuous keeping of Christ's commandments, not by loud talk and loose living.

2:6 {Himself also to walk} (kai autos peripatein). Present active infinitive after opheilei (ought), "Himself also to keep on walking," a continuous performance, not a spasmodic spurt. {Even as he walked} (kath“s ekeinos periepatˆsen). Constative aorist active indicative summing up the life of Christ on earth with the emphatic use of the demonstrative ekeinos in reference to Christ as in 3:3,5,7,16; 4:17; Joh 7:11; 9:12,28; 19:21.

2:7 {Beloved} (agapˆtoi). First instance of this favourite form of address in these Epistles (3:2,21; 4:1,7; 3Jo 1,2,5,11).
{No new commandment} (ouk entolˆn kainˆn). Not novel or new in kind (kainˆn as distinct from neos, new in time, for which distinction see Lu 5:33-38).
{But an old commandment} (all' entolˆn palaian). Ancient as opposed both to kainos and neos. The Mosaic law taught love for one's neighbours and Christ taught love even of enemies.
{Which ye had} (hˆn eichete). Imperfect active, reaching back to the beginning of their Christian lives (ap' archˆs). They had heard it expressly from Jesus (Joh 13:34), who, however, calls it "a new commandment."

2:8 {Again a new commandment} (palin entolˆn kainˆn). Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, 3:11f.), but new in practice. For this use of palin for a new turn see Joh 16:28. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience.
{True in him and in you} (alˆthes en aut“i kai en humin). This newness is shown supremely in Christ and in disciples when they walk as Jesus did (verse 6).
{Because} (hoti). Explanation of the paradox.
{Is passing away} (paragetai). Present middle indicative of parag“, old verb, to lead by, to go by (intransitive), as in Mt 20:30. Night does pass by even if slowly. See this verb in verse 17 of the world passing by like a procession.
{True} (alˆthinon). Genuine, reliable, no false flicker.
{Already shineth} (ˆdˆ phainei). Linear present active, "is already shining" and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. Joh 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1:5.

2:9 {And hateth his brother} (kai ton adelphon autou mis“n). Sharp contrast between the love just described and hate. The only way to walk in the light (1:7) is to have fellowship with God who is light (1:3,5). So the claim to be in the light is nullified by hating a brother.
{Even until now} (he“s arti). Up till this moment. In spite of the increasing light and his own boast he is in the dark.

2:10 {Abideth} (menei). Present active indicative, continues in the light and so does not interrupt the light by hating his brother.
{Occasion of stumbling} (skandalon). See on ¯Mt 13:41; 16:23 for this interesting word. It is a stumbling block or trap either in the way of others (its usual sense), as in Mt 18:7, or in one's own way, as is true of proskopt“ in Joh 11:9 and in verse 11 here. But, as Westcott argues, John may very well have the usual meaning here and the other in verse 11.

2:11 {Blinded} (etuphl“sen). First aorist active indicative of tuphlo“, the very verb and form used in 2Co 4:4 of the god of this age to keep men from beholding the illumination of the gospel of the glory of Christ who is the image of God. The first part of the verse repeats verse 9, but adds this vivid touch of the blinding power of darkness. In the Mammoth Cave of Kentucky the fish in Echo River have eye-sockets, but no eyes.

2:12 {I write} (graph“). Present active indicative, repeated three times, referring to this Epistle. For "the name" see 3:23; 3Jo 1:7. They were loyal to the name of Christ (Mt 10:22). {Are forgiven} (aphe“ntai). Doric perfect passive indicative of aphiˆmi (seen also in Lu 5:20,23) for the usual apheintai. Teknia (little children) probably includes all, as in verse 1.

2:13 {Fathers} (pateres). Those mature believers with long and rich experience (egn“kate, ye have come to know and still know).
{Him which is from the beginning} (ton ap' archˆs). See 1:1 as explaining this crisp description of the Word of life (cf. Joh 1:1-18).
{Young men} (neaniskoi). The younger element in contrast to the fathers, full of vigor and conflict and victory.
{Ye have overcome the evil one} (nenikˆkate ton ponˆron). Perfect active indicative of nika“, a permanent victory after conflict. The masculine article ton shows that the prince of darkness is the one defeated in this struggle, the devil plain in 3:8,10 (Joh 8:44; 13:2).

2:14 {I have written} (egrapsa). Repeated three times. Epistolary aorist referring to this Epistle, not to a previous Epistle. Law ("Tests of Life", p. 309) suggests that John was interrupted at the close of verse 13 and resumes here in verse 14 with a reference to what he had previously written in verse 13. But that is needless ingenuity. It is quite in John's style to repeat himself with slight variations.
{The Father} (ton patera). The heavenly Father as all of God's children should come to know him. He repeats from verse 13 what he said to "fathers." To the young men he adds ischuroi (strong) and the word of God abiding in them. That is what makes them powerful (ischuroi) and able to gain the victory over the evil one.

2:15 {Love not the world} (mˆ agapƒte ton kosmon). Prohibition with mˆ and the present active imperative of agapa“, either stop doing it or do not have the habit of doing it. This use of kosmos is common in John's Gospel (1:10; 17:14ff.) and appears also in 1Jo 5:19. In epitome the Roman Empire represented it. See it also in Jas 4:4. It confronts every believer today.
{If any man love} (ean tis agapƒi). Third-class condition with ean and present active subjunctive of agapa“ (same form as indicative), "if any keep on loving the world." {The love of the Father} (hˆ agapˆ tou patros). Objective genitive, this phrase only here in N.T., with which compare "love of God" in 2:5. In antithesis to love of the world.

2:16 {All that} (pƒn to). Collective use of the neuter singular as in 5:4, like pƒn ho in Joh 6:37,39. Three examples, not necessarily covering all sins, are given in the nominative in apposition with pƒn to. "The lust of the flesh" (hˆ epithumia tˆs sarkos, subjective genitive, lust felt by the flesh) may be illustrated by Mr 4:19; Ga 5:17. So the genitive with hˆ epithumia t“n ophthalm“n (the lust of the eyes) is subjective, lust with the eyes as organs as shown by Jesus in Mt 5:28. The use of the "movies" today for gain by lustful exhibitions is a case in point. For alazoneia see on ¯Jas 4:16, the only other N.T. example. Alaz“n (a boaster) occurs in Ro 1:30; 2Ti 3:2. Bios (life) as in 3:17 is the external aspect (Lu 8:14), not the inward principle (z“ˆ). David Smith thinks that, as in the case of Eve (Ge 3:1-6) and the temptations of Jesus (Mt 4:1-11), these three sins include all possible sins. But they are all "of the world" (ek tou kosmou) in origin, in no sense "of the Father" (ek tou patros). The problem for the believer is always how to be in the world and yet not of it (Joh 17:11,14ff.).

2:17 {Passeth away} (paragetai). "Is passing by" (linear action, present middle indicative), as in verse 8. There is consolation in this view of the transitoriness of the conflict with the world. Even the lust which belongs to the world passes also. The one who keeps on doing (poi“n present active participle of poie“) the will of God "abides for ever" (menei eis ton ai“na) "amid the flux of transitory things" (D. Smith).

2:18 {It is the last hour} (eschatˆ h“ra estin). This phrase only here in N.T., though John often uses h“ra for a crisis (Joh 2:4; 4:21,23; 5:25,28, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28 John makes it plain that the parousia might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand.
{As ye heard} (kath“s ˆkousate). First aorist active indicative of akou“.
{Antichrist cometh} (antichristos erchetai). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. So Jesus taught (Mr 13:6,22; Mt 24:5,15,24) and so Paul taught (Ac 20:30; 2Th 2:3). These false Christs (Mt 24:24; Mr 13:22) are necessarily antichrists, for there can be only one. Anti can mean substitution or opposition, but both ideas are identical in the word antichristos (in N.T. only here, 2:22; 4:3; 2Jo 1:7). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses.
{Have there arisen} (gegonasin). Second perfect active indicative of ginomai.
{Many antichrists} (antichristoi polloi). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title.
{Whereby} (hothen). By the fact that these many antichrists have come.

2:19 {From us} (ex hˆm“n) {--of us} (ex hˆm“n). The same idiom, ex and the ablative case (hˆm“n), but in different senses to correspond with exˆlthan (they went out from our membership) and ouk ˆsan (they were not of us in spirit and life). For ex in the sense of origin see Joh 17:15, for ex in the sense of likeness, Joh 17:14.
{For if they had been of us} (ei gar ex hˆm“n ˆsan). Condition of second class with ei and imperfect tense (no aorist for eimi).
{They would have continued} (memenˆkeisan an). Past perfect of men“, to remain, without augment, with an in apodosis of second-class condition.
{With us} (meth' hˆm“n). In fellowship, for which see meta in 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.
{But they went} (all'). Ellipsis of the verb exˆlthan above, a common habit (ellipse) in John s Gospel (1:8; 9:3; 13:18; 15:25).
{That they might be made manifest} (hina phaner“th“sin). Purpose clause with hina and the first aorist passive subjunctive of phanero“, for which verb see Joh 21:1; Col 3:4. See 2Co 3:3 for the personal construction with hoti as here.
{They all are not} (ouk eisin pantes). Not just some, but all, as in 2:21; 3:5. These antichrists are thus revealed in their true light.

2:20 {Anointing} (chrisma). Old word for result (mat) and for the material, from chri“, to anoint, perhaps suggested by the use of antichristoi in verse 18. Christians are "anointed ones," christoi in this sense, with which compare Ps 105:15: "Touch not my anointed ones" (mˆ hapsˆsthe t“n christ“n mou). These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have "the oil of anointing" (to elaion tou chrismatos, Ex 29:7), the Holy Spirit. This word in the N.T. only here and verse 27. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.).
{From the Holy One} (apo tou hagiou). They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. Joh 6:69; Ac 3:14.
{And ye know all things} (kai oidate panta). But the best MSS. read pantes rather than panta, "Ye all know it." This anointing is open to all Christians, not just a select few.

2:21 {I have not written} (ouk egrapsa). Not epistolary aorist (2:14), but a reference to what he has just said.
{And because no lie is of the truth} (kai hoti pƒn pseudos ek tˆs alˆtheias ouk estin). Not certain whether hoti here is causal (because) or declarative (that). Either makes sense. Note the idiomatic use of ek and pƒn--ouk=ouden (no) as in verse 19.

2:22 {The liar} (ho pseustˆs). The liar (with the article) "par excellence". Rhetorical question to sharpen the point made already about lying in 1:6,10; 2:4,21. See 5:5 for a like rhetorical question.
{But} (ei mˆ). Except, if not.
{That denieth that Jesus is the Christ} (ho arnoumenos hoti Iˆsous ouk estin ho Christos). Common Greek idiom for ouk to appear after arneomai like redundant mˆ in Lu 20:27; Heb 12:19. The old Latin retains "non" here as old English did (Shakespeare, "Comedy of Errors" IV. ii. 7, "He denied you had in him no right"). The Cerinthian Gnostics denied the identity of the man Jesus and Christ (an aeon, they held) like the modern Jesus or Christ controversy.
{This is the antichrist} (houtos estin ho antichristos). The one just mentioned, Cerinthus himself in particular.
{Even he that denieth the Father and the Son} (ho arnoumenos ton patera kai ton huion). This is the inevitable logic of such a rejection of the Son of God. Jesus had himself said this very same thing (Joh 5:23f.).

2:23 {Hath not the Father} (oude ton patera echei). "Not even does he have the Father" or God (2Jo 1:9).
{He that confesseth the Son} (ho homolog“n ton huion). Because the Son reveals the Father (Joh 1:18; 14:9). Our only approach to the Father is by the Son (Joh 14:6). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Mt 10:32; Lu 12:8).

2:24 {As for you} (humeis). Emphatic proleptic position before the relative ho and subject of ˆkousate, a familiar idiom in Joh 8:45; 10:29, etc. Here for emphatic contrast with the antichrists. See 1:1 for ap' archˆs (from the beginning). {Let abide in you} (en humin menet“). Present active imperative of men“, to remain. Do not be carried away by the new-fangled Gnostic teaching.

2:25 {And this is the promise} (kai hautˆ estin hˆ epaggelia). See 1:5 for the same idiom with aggelia (message). This is the only instance of epaggelia in the Johannine writings. Here "the promise" is explained to be "the life eternal" (1:2). In Ac 1:4 the word is used for the coming of the Holy Spirit.
{He promised} (autos epˆggeilato). First aorist middle indicative of epaggell“. Autos (he) is Christ as is seen in 3:3 by ekeinos.

2:26 {Concerning them that would lead you astray} (peri t“n plan“nt“n humas). "Concerning those that are trying to lead you astray" (conative use of the present active articular participle of plana“. See 1:8 for this verb. John is doing his part to rescue the sheep from the wolves, as Paul did (Ac 20:29).

2:27 {And as for you} (kai humeis). Prolepsis again as in verse 24.
{Which ye received of him} (ho elabete ap' autou). Second aorist active indicative of lamban“, a definite experience, this anointing (chrisma), from Christ himself as in verse 20. This Paraclete was promised by Christ (Joh 14:26; 16:13ff.) and came on the great Pentecost, as they knew, and in the experience of all who yielded themselves to the Holy Spirit.
{That any one teach you} (hina tis didaskˆi humas). Sub-final use of hina and the present active subjunctive of didask“, "that any one keep on teaching you."
{Teacheth you} (didaskei humas). Present active indicative. The Holy Spirit was to bring all things to their remembrance (Joh 14:26) and to bear witness concerning Christ (Joh 15:26; 16:12-15). Yet they need to be reminded of what they already know to be "true" (alˆthes) and "no lie" (ouk estin pseudos), according to John's habit of positive and negative (1:5). So he exhorts them to "abide in him" (menete en aut“i, imperative active, though same form as the indicative). Precisely so Jesus had urged that the disciples abide in him (Joh 15:4f.).

2:28 {And now} (kai nun). John tenderly repeats the exhortation, "keep on abiding in him."
{If he shall be manifested} (ean phaner“thˆi). Condition of third class with ean and first aorist passive subjunctive as in verse 19; Col 3:3. A clear reference to the second coming of Christ which may be at any time.
{That we have boldness} (hina sch“men parrˆsian). Purpose clause with hina and the ingressive second aorist active subjunctive of ech“, "that we may get boldness." {And not be ashamed} (kai mˆ aischunth“men). Likewise negative purpose (after John's fashion) with mˆ and the first aorist passive subjunctive of aischun“, to put to shame.
{Before him} (ap' autou). "From him," as if shrinking away from Christ in guilty surprise. See 2Th 1:9 for this use of apo (from the face of the Lord).

2:29 {If ye know} (ean eidˆte). Third-class condition again with ean and second perfect active subjunctive of oida. If ye know by intuitive or absolute knowledge that Christ (because of verse 28) is righteous, then "ye know" or "know ye" (gin“skete either indicative or imperative) by experimental knowledge (so gin“sk“ means in contrast with oida).
{Is begotten} (gegennˆtai). Perfect passive indicative of genna“, stands begotten, the second birth (regeneration) of Joh 3:3-8. {Of him} (ex autou). Plainly "of God" in verse 9 and so apparently here in spite of dikaios referring to Christ. Doing righteousness is proof of the new birth.