1 Yohanes 1:7
Konteks1:7 But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses 1 us from all sin. 2
1 Yohanes 5:18
Konteks5:18 We know that everyone fathered 3 by God does not sin, but God 4 protects 5 the one he has fathered, and the evil one cannot touch him.
[1:7] 2 tn BDAG 50 s.v. ἁμαρτία 1 defines this term as “a departure fr. either human or divine standards of uprightness” (see 1 John 5:17 where ἁμαρτία [Jamartia] and ἀδικία [adikia] are related). This word occurs 17 times in 1 John, of which 11 are singular and 6 are plural.
[1:7] sn From all sin. Sometimes a distinction between singular “sin” and plural “sins” has been suggested: Some would see the singular all sin of 1:7 as a reference to sinfulness before conversion and the plural sins of 1:9 as a reference to sins committed after one became a Christian. This amounts to making 1:7 refer to initial justification and 1:9 to sanctification. But the phrase all sin in 1:7 is so comprehensive that it can hardly be limited to preconversion sins, and the emphasis on “walking” in 1:7 strongly suggests that the Christian life is in view (not one’s life before conversion). In 1 John 1:8 sin appears as a condition or characteristic quality, which in 1:10 is regarded as universal. Apart from forgiveness in Christ it results in alienation from God (2:15) and spiritual death (3:14). But according to 1 John 1:7, cleansing from sin is possible by the blood (representing the sacrificial death) of Jesus.
[5:18] 3 tn The concept represented by the verb γεννάω (gennaw) here means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children (see 2:29).
[5:18] 4 tn Grk “he”; see the note on the following word “protects.”
[5:18] 5 tn The meaning of the phrase ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν (Jo gennhqeis ek tou qeou threi auton) in 5:18 is extraordinarily difficult. Again the author’s capacity for making obscure statements results in several possible meanings for this phrase: (1) “The fathering by God protects him [the Christian].” Here a textual variant for ὁ γεννηθείς (ἡ γέννησις, Jh gennhsi") has suggested to some that the passive participle should be understood as a noun (“fathering” or perhaps “birth”), but the ms evidence is extremely slight (1505 1852 2138 latt [syh] bo). This almost certainly represents a scribal attempt to clarify an obscure phrase. (2) “The One fathered by God [Jesus] protects him [the Christian].” This is a popular interpretation, and is certainly possible grammatically. Yet the introduction of a reference to Jesus in this context is sudden; to be unambiguous the author could have mentioned the “Son of God” here, or used the pronoun ἐκεῖνος (ekeinos) as a reference to Jesus as he consistently does elsewhere in 1 John. This interpretation, while possible, seems in context highly unlikely. (3) “The one fathered by God [the Christian] protects himself.” Again a textual problem is behind this alternative, since a number of