1 Yohanes 3:22-24

3:22 and ¹  whatever we ask we receive from him, because ²  we keep his commandments and do the things that are pleasing to him. 3:23 Now ³  this is his commandment: ⁴  that we believe in the name of his Son Jesus Christ and love one another, just as he gave ⁵  us the commandment. 3:24 And the person who keeps his commandments resides ⁶  in God, ⁷  and God ⁸  in him. Now by this ⁹  we know that God ¹⁰  resides in us: by the Spirit he has given us.

1 Yohanes 4:21

4:21 And the commandment we have from him is this: that ¹¹  the one who loves God should love his fellow Christian ¹²  too.

[3:22]  ¹ tn The conjunction καί (kai) which begins 3:22 is epexegetical (explanatory), relating a further implication of the “confidence” (παρρησίαν, parrhsian) which believers have before God when their heart (conscience) does not condemn them. They can ask things of God with the expectation of receiving their requests.

[3:22]  ² tn The ὅτι (Joti) is clearly causal, giving the reason why believers receive what they ask.

[3:23]  ³ tn The καί (kai) is epexegetical/explanatory (or perhaps resumptive) of the commandment(s) mentioned in the preceding verse.

[3:23]  ⁴ tn This verse begins with the phrase καὶ αὕτη ἐστίν (kai {auth estin; cf. the similar phrase in 3:11 and 1:5), which is explained by the following ἵνα (Jina) clause, “that we believe in the name of his Son Jesus Christ.” The ἵνα thus introduces a clause which is (1) epexegetical (explanatory) or (2) appositional. By analogy the similar phrase in 3:11 is also followed by an epexegetical ἵνα clause and the phrase in 1:5 by an epexegetical ὅτι (Joti) clause.

[3:23]  sn His commandment refers to what follows – the commandment from God is to believe in his Son, Jesus Christ, and to love one another.

[3:23]  ⁵ sn The author of 1 John repeatedly attributes the commandments given to believers as given by God the Father, even though in John 13:34-35 it was Jesus who gave the commandment to love one another. 2 John 4-5 also attributes the commandment to love one another directly to the Father. Thus it is clear that God the Father is the subject of the verb gave here in 3:23.

[3:24]  ⁶ tn The verb μένω (menw) has been translated “resides” here because this verse refers to the mutual and reciprocal relationship between God and the believer.

[3:24]  sn The verb resides (μένω, menw) here and again in the second clause of 3:24 refers to the permanence of relationship between God and the believer, as also in 2:6; 4:12, 13, 15, and 16 (3x).

[3:24]  ⁷ tn Grk “in him.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[3:24]  ⁸ tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[3:24]  ⁹ tn Once again there is the (by now familiar) question of whether the phrase ἐν τούτῳ (en toutw) refers to what precedes or to what follows. In this case, the following phrase ἐκ τοῦ πνεύματος (ek tou pneumato") explains the ἐν τούτῳ phrase, and so it refers to what follows.

[3:24]  ¹⁰ tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[4:21]  ¹¹ tn The ἵνα (Jina) clause in 4:21 could be giving (1) the purpose or (2) the result of the commandment mentioned in the first half of the verse, but if it does, the author nowhere specifies what the commandment consists of. It makes better sense to understand this ἵνα clause as (3) epexegetical to the pronoun ταύτην (tauthn) at the beginning of 4:21 and thus explaining what the commandment consists of: “that the one who loves God should love his brother also.”

[4:21]  ¹² tn See note on the phrase “fellow Christian” in 2:9.