[2:2] 1 tn A suitable English translation for this word (ἱλασμός, Jilasmos) is a difficult and even controversial problem. “Expiation,” “propitiation,” and “atonement” have all been suggested. L. Morris, in a study that has become central to discussions of this topic (The Apostolic Preaching of the Cross, 140), sees as an integral part of the meaning of the word (as in the other words in the ἱλάσκομαι [Jilaskomai] group) the idea of turning away the divine wrath, suggesting that “propitiation” is the closest English equivalent. It is certainly possible to see an averting of divine wrath in this context, where the sins of believers are in view and Jesus is said to be acting as Advocate on behalf of believers. R. E. Brown’s point (Epistles of John [AB], 220-21), that it is essentially cleansing from sin which is in view here and in the other use of the word in 4:10, is well taken, but the two connotations (averting wrath and cleansing) are not mutually exclusive and it is unlikely that the propitiatory aspect of Jesus’ work should be ruled out entirely in the usage in 2:2. Nevertheless, the English word “propitiation” is too technical to communicate to many modern readers, and a term like “atoning sacrifice” (given by Webster’s New International Dictionary as a definition of “propitiation”) is more appropriate here. Another term, “satisfaction,” might also convey the idea, but “satisfaction” in Roman Catholic theology is a technical term for the performance of the penance imposed by the priest on a penitent.
[2:2] sn The Greek word (ἱλασμός, Jilasmos) behind the phrase atoning sacrifice conveys both the idea of “turning aside divine wrath” and the idea of “cleansing from sin.”
[2:2] 2 tn Many translations supply an understood repetition of the word “sins” here, thus: “but also for the sins of the whole world.”
[5:2] 3 tn Once more there is the familiar difficulty of determining whether the phrase refers (1) to what precedes or (2) to what follows. Here, because ἐν τούτῳ (en toutw) is followed by a clause introduced by ὅταν (Jotan) which appears to be related, it is best to understand ἐν τούτῳ as referring to what follows. The following ὅταν clause is epexegetical to ἐν τούτῳ, explaining how we know that we love God’s children: “by this we know that we love God’s children, whenever we love God and keep his commandments.”
