lookup

1 John 1:3 NASB

NT

1 John 1:3

nasb

3 what we have a seen and b heard we proclaim to you also, so that you too may have fellowship with us; and indeed our c fellowship is with the Father, and with His Son Jesus Christ.

1 John 1:1-4

sbl

Ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς—

What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life—

καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν—

and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us—

+ ὃ ἑωράκαμεν καὶ ἀκηκόαμεν

+ what we have seen and heard

Idea-Explanation

+ ἀπαγγέλλομεν καὶ ὑμῖν,

+ we proclaim to you also,

Action-Purpose

+ ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν·

+ so that you too may have fellowship with us;

+ καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς

+ and indeed our fellowship is with the Father,

[s +] καὶ

[s +] and

Idea-Explanation

+ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ·

+ with His Son Jesus Christ.

καὶ ταῦτα γράφομεν ἡμεῖς ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.

These things we write, so that our joy may be made complete.

After just qualifying and bolstering the credibility of their testimony, John declares that the World of Life was manifested to them, that they have seen Him, and that they are hereby solemnly testifying to what they've heard, seen, and touched with their own ears, eyes and hands - they are testifying and proclaiming to their audience what they've experienced first-hand themselves - the Life eternal, which was in the beginning, with the Father, but now manifested to them.

John makes clear that the thing that he is about to testify to and proclaim, is qualified as something which they (the Apostles) have experienced physically with their physical senses of hearing, sight, and touch. He also qualifies its divinity as the Word of Life, which was from the beginning.

Ὃ ἦν ἀπʼ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ λόγου τῆς ζωῆς —

καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν —

ὃ ἑωράκαμεν καὶ ἀκηκόαμεν, ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθʼ ἡμῶν. καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ.

καὶ ταῦτα γράφομεν ἡμεῖς, ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.

Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπʼ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστιν καὶ σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία.

Ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετʼ αὐτοῦ καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν•

ἐὰν ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετʼ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας.

ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν.

ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος, ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας.

ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτὸν καὶ ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.

Ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς—

καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν—

ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν· καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ·

καὶ ταῦτα γράφομεν ἡμεῖς ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.

Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπ’ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστιν καὶ σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία.

ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ’ αὐτοῦ καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν·

ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ’ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας.

ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν.

ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας.

ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτὸν καὶ ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.

καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν—

ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν· καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ·

καὶ ταῦτα γράφομεν ἡμεῖς ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.

καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν—

Ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς—

phrasing

1 John 1:3 SBL

1 John 1:3

3 ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν ^ καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν· καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ·

1 John 1:1-4

Ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς—

What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life—

καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν—

and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us—

+ ὃ ἑωράκαμεν καὶ ἀκηκόαμεν

+ what we have seen and heard

Idea-Explanation

+ ἀπαγγέλλομεν καὶ ὑμῖν,

+ we proclaim to you also,

Action-Purpose

+ ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν·

+ so that you too may have fellowship with us;

+ καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς

+ and indeed our fellowship is with the Father,

[s +] καὶ

[s +] and

Idea-Explanation

+ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ·

+ with His Son Jesus Christ.

καὶ ταῦτα γράφομεν ἡμεῖς ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.

These things we write, so that our joy may be made complete.

After just qualifying and bolstering the credibility of their testimony, John declares that the World of Life was manifested to them, that they have seen Him, and that they are hereby solemnly testifying to what they've heard, seen, and touched with their own ears, eyes and hands - they are testifying and proclaiming to their audience what they've experienced first-hand themselves - the Life eternal, which was in the beginning, with the Father, but now manifested to them.

John makes clear that the thing that he is about to testify to and proclaim, is qualified as something which they (the Apostles) have experienced physically with their physical senses of hearing, sight, and touch. He also qualifies its divinity as the Word of Life, which was from the beginning.

Ὃ ἦν ἀπʼ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ λόγου τῆς ζωῆς —

καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν —

ὃ ἑωράκαμεν καὶ ἀκηκόαμεν, ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθʼ ἡμῶν. καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ.

καὶ ταῦτα γράφομεν ἡμεῖς, ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.

Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπʼ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστιν καὶ σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία.

Ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετʼ αὐτοῦ καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν•

ἐὰν ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετʼ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας.

ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν.

ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος, ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας.

ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτὸν καὶ ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.

Ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς—

καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν—

ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν· καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ·

καὶ ταῦτα γράφομεν ἡμεῖς ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.

Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπ’ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστιν καὶ σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία.

ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ’ αὐτοῦ καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν·

ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ’ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας.

ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν.

ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας.

ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτὸν καὶ ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.

καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν—

ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν· καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ·

καὶ ταῦτα γράφομεν ἡμεῖς ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη.

καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν—

Ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς—

COLOR KEY

Verbs Nominative Nouns Genitive Nouns Dative Nouns Accusative Nouns

notes

NOUNS DECLINED

ἡ κοινωνία -ας (Feminine 1st Declension - fellowship; contribution; participation) NOM α/η + _ = κοινωνια | α/η + ι = κοινωνιαι GEN α/η + ς = κοινωνιας | α/η + ων = κοινωνιων DAT α/η + ι = κοινωνιᾳ | α/η + ις = κοινωνιαις ACC α/η + ν = κοινωνιαν | α/η + ς = κοινωνιας ὁ πατήρ -τρος (Masculine 3rd Declension - father; ancestor) NOM _ + ς = πατηρ | _ + ες = πατερες GEN _ + ος = πατρος | _ + ων = πατερων DAT _ + ι = πατρι | _ + σι = πατρασιν ACC _ + α,ν = πατερα | _ + ας = πατερας ὁ υἱός -ου (Masculine 2nd Declension - son; descendent; offspring) NOM ο + ς = υἱος | ο + ι = υἱοι GEN ο + υ = υἱου | ο + ων = υἱων DAT ο + ι = υἱῳ | ο + ις = υἱοις ACC ο + ν = υἱον | ο + υς = υἱους

NOTES

v1:3a ὃ ἑωράκαμεν καὶ ἀκηκόαμεν what we have seen and heard This clause explains what they are announcing (v1:3b) - the thing which "we have seen and heard". v1:1-2 qualified and expanded on this in great detail - the thing which they have seen and heard, is the Word of Life that was manifested to them. They have heard Him, they have seen Him with their own eyes, they have touching Him with their own hands. And He that has been manifested to them is He that has been from the beginning with God. And John makes the point even clearer in his gospel - the Word of Life was with God, and He was God. v1:3b ἀπαγγέλλομεν καὶ ὑμῖν, we proclaim to you also, v1:3b Contains the action that is related (and subordinate) to the purpose (v1:3c) for doing the action. John has a certain purpose, or result, in mind, which is the motivation behind the action that he's doing - he is proclaiming that which they have seen and heard, with the purpose that his audience would have fellowship with them. ἀπαγγέλλομεν καὶ ὑμῖν, we proclaim to you also , The conjunction καἰ can be interpreted a few different ways, and it's important to carefully consider them. If καἰ = also - they are not just proclaiming it to some other people, but also to them. The implication is that they've already proclaimed it to someone else. Another way of reading "also" is "not only have we seen it and heard it, we are now also proclaiming it to you." If καἰ = even - "we are proclaiming it even to you" adds an interesting meaning shift, if the readers are (mostly?) Gentile. This could change it to mean that John and the Apostles who previously announced it to the Jews, are now even proclaiming it to the Gentiles as well. I personally don't think there is any clear indication right now, in this verse, as to which interpretation to go with, so I'm leaving all three as open possibilities. Perhaps the context will clear this up later on... v1:3c ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν· so that you too may have fellowship with us; ἵνα ("so that") together with the subjunctive form of the verb ἔχω - ἔχητε ("may have") indicates a purpose clause, and I've diagrammed it as such. Interestingly, the biblearc.com relationship guide shows the purpose-part of the clause as the primary clause, and the action-part of the clause as the sub-ordinate. I think this serves well to put the emphasis on where the authors intended it to be. When we do something, in order that some intended result may happen, the result is our main motivation for doing the thing in the first place, and thus it makes sense that the grammatical focus should be on that intended result, and not on the thing being done in order to achieve it. For this reason, it is indented and diagrammed in that way - with the intended result out-dented, and the action indented underneath it as its subordinate. If v1:3 contains the main verb, and idea, in the whole sentence ranging from v1:1-3, then this is the main idea behind it all - John's intention of his readers having fellowship with them, and by extension, with God Himself, and Christ Jesus His Son. This is the "why" of John's epistle. He will continue writing in the next verse, " καὶ ταῦτα γράφομεν ἡμεῖς ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη " - "These things we write so that our joy may be made complete." This is what would give John the most joy, if his readers would believe his testimony concerning Christ, have saving repentance and saving faith as a result, and consequently have eternal fellowship with them together with God. This so beautifully echoes the prayer of their Lord just before His crucifixion - “I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me" ( John 17:20-21 ). Taken together, it would be reasonable to come to the conclusion that the purpose of this fellowship is not merely for "self," but for the world. It is to be a testimony to a unbelieving and perishing world of the unity that Christ has with His bride. Interestingly the author of the Expositor's Bible Commentary *7 on this verse says the fact that John mentions fellowship with him and the Apostles before he speaks about this fellowship being with the Father and the Son could be significant, continuing to say that "there can be no fellowship with the Father or with the Son that is not based on apostolic witness..." and thus "John stresses 'fellowship with us' as having priority in time." I'm not sure that one can state this factually as something John definitely meant to allude to, but it would agree with what Paul says in Romans - " So faith comes from hearing, and hearing by the word of Christ" (Romans 10:17), and the "Word of Christ" having been received in the form of the Bible, and that being essentially prophetic and apostolic witness. v1:3d-f καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ· and indeed our fellowship is with the Father, and with His Son Jesus Christ. These clauses contains two co-ordinate clauses joined by the conjunction καἰ ("and"). Both describe further the concept of ἡ κοινωνία ("fellowship") that was introduced in v1:3c - this κοινωνία includes not only fellowship with them (John and the Apostles), but also fellowship with those they have fellowship with - God Himself, and His Son, Christ Jesus. The verb is not explicitly stated here, but ἐστίν ("is") is implied - "καί ἡ κοινωνία δέ ἡ ἡμετέρα μετά τοῦ πατρός ἐστίν καί μετά τοῦ υἱοῦ αὐτοῦ Ἱησοῦ Χριστοῦ ἐστίν." καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ· and indeed our fellowship is with the Father, and with His Son Jesus Christ. The καί ... δέ ("and... indeed") combination indicates a relationship with the previous clause of explanation or expansion - "...may have fellowship with us, and as a matter of fact, our fellowship is with the Father and with His Son..." (See *6 ). The way that some translations go about interpreting this is with the words "truly," or "indeed." The implication that John is making here, is that if someone has fellowship with them (those proclaiming and announcing this to their readers), they also have fellowship with those whom they have fellowship with - the Father and His Son, Jesus Christ. His readers, if they believe their testimony, will have fellowship with them (John and the Apostles), and this fellowship will automatically include all those whom John already has fellowship with - God Himself and His Son, Christ Jesus. καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ· and indeed our fellowship is with the Father, and with His Son Jesus Christ. John chose to indicate their possession of this fellowship ( ἡ κοινωνία ) by using the less common word ἡμετέρα , instead of putting it in the more common phrasing, " ἡ κοινωνία ἡμῶν" (lit. "the fellowship of us"). John could be using this to highlight the contrast between "your fellowship" and "our fellowship". I think he could also possibly be using it to highlight that it is not just "our fellowship," but "our OWN fellowship", possibly indicating some closer, more intimate form of possession. Whichever is the case, I think it can be safely assumed that emphasis and/or contrast was part of the motivation, and should be noted.

STEP 1

Grasping the Text in Their Town *1 Question: What did the text mean to the biblical audience? John gives the reason for proclaiming the revealed Word of Life to them - so that they may have fellowship with them, and may share in their fellowship with the Father and His Son, Christ Jesus.

STEP 2

Measuring the Width of the River to Cross *1 Question: What are the differences between the biblical audience and us? Being a New Testament epistle, the time, culture, and salvation-history difference is less than if it was an Old Testament book. John was probably still alive when his original readers received and read this epistle, which is not the case anymore, obviously. We are not dealing with the specific problem of Gnosticism as they did.

STEP 3

Crossing the Principlizing Bridge *1 Question: What is the theological principle in this text? Even though John has since passed away, his testimony lives on in his written words, and anyone who reads them today, believes the implications of his witness, and responds with saving repentance and faith, can have fellowship with them, and by extension, with God and His Son. Even though we are not dealing with the specific problem of Gnosticism, we do have a multitude of false teachings to deal with. Many of those deny the deity of Christ. Many claim that he was not fully human. Though it may have other labels, there is certainly many similarities between the false teachings that John was battling at the time of this epistle, and what we deal with today. The theological principle (reflected in the text, timeless and not situation-specific, not culturally-bound, corresponds with the rest of Scripture, and relevant to both the biblical and contemporary audience) is that anyone can and will have fellowship with God and with Christ His Son, through believing the credible, first-hand prophetic and apostolic testimony that is found in God's inspired Word.

STEP 4

Consult the Biblical Map *1 Question: How does our theological principle fit with the rest of the Bible? The theological principle (reflected in the text, timeless and not situation-specific, not culturally-bound, corresponds with the rest of Scripture, and relevant to both the biblical and contemporary audience) is that anyone can and will have fellowship with God and with Christ His Son, through believing the credible, first-hand prophetic and apostolic testimony that is found in God's inspired Word. We see this principle all throughout Scripture. Paul says ​the same kind of thing in 1 Corinthians - through the word that he preached to them (his Apostolic witness), which is that which he also received (credible, first-hand knowledge and experience of the Word of Life), they will be saved (have fellowship with God and with Christ), i f they hold fast to that testimony ( 1 Corinthians 15:1-3 ). He says the same thing in Romans - "So faith (fellowship with God and Christ) comes from hearing (being told, and then believing), and hearing by the word of Christ (through the Apostolic testimony of those who had credible, first-hand knowledge and experience of the Word of Life)" (Romans 10:17). He reminds Timothy of the same thing in 2 Timothy, urging him to remember "that from childhood you have known the sacred writings (credible, first-hand testimony) which are able to give you the wisdom that leads to salvation (fellowship with God and Christ) through faith (believing the testimony) which is in Christ Jesus" (2 Timothy 3:15). Peter says the same thing in 2 Peter, when he says that through these testimonies, God "has granted to us His precious and magnificent promises, so that by them you may become partakers (restored fellowship with God and Christ) of the divine nature" (2 Peter 1:4). Indeed, restored fellowship with God, with whom our fellowship was severed by Adam and Eve's rebellion against Him in the garden, is one of the purposes of God's revealed Word. In it, in His Word, He reveals the answer to the question, "how can man be made right with God?" How can fellowship be restored with God and with Christ? And the answer comes to us in the form of Christ, revealed through prophetic and apostolic testimony, written down for anyone to read, believe, and be saved. "God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high, having become as much better than the angels, as He has inherited a more excellent name than they" (Hebrews 1:1-9).

STEP 5

Grasping the Text in Our Town *1 Question: How should individual Christians today live out the theological principles? The theological principle (reflected in the text, timeless and not situation-specific, not culturally-bound, corresponds with the rest of Scripture, and relevant to both the biblical and contemporary audience) is that anyone can and will have fellowship with God and with Christ His Son, through believing the credible, first-hand prophetic and apostolic testimony that is found in God's inspired Word. As 21st Century, New-Testament believers : - We must hold fast to God's Word as the only reliable, accurate, and trustworthy source of information that leads to salvation. We must not allow false doctrine to creep into the church that says one needs some sort of extra-biblical revelation, private revelation, or special knowledge to attain salvation or lead a godly life, for God is clear in His Word that it, His Word, is sufficient for all these things. We must remember that there are no new eye-witnesses, and anyone who claims to have special revelation from Christ does not have the credentials that the prophets of old or the apostles of Christ had. - We must follow John's example in proclaiming this testimony, being the torch bearers as such of this written-down testimony, carrying the message on to a broken, sinful, dying and desperate world. - We must believe the message and the testimony of the biblical writers ourselves, being diligent to handle the word of God accurately, taking literally what God intended to be taken literally, figuratively what God intended to be taken figuratively, and studying God's Word in context, carefully pulling out what God truly intended to convey in each passage, and training ourselves faithfully and consistently to be able to do this. "Discipline yourself for the purpose of godliness" (1 Tim 4:7). Before we can rightly respond to and believe the testimony, we must first rightly interpret and understand the testimony. - We must ask ourselves, when we are faithfully proclaiming the testimony of those who were credible, first-hand witnesses of God's special revelation, are we doing it with the same motivation as John and the other apostles did - for the joy (1 John 1:4) of seeing others have their severed fellowship with God and Christ restored? Or is our motivation self-motivated because of pride, arrogance, fear of man, etc? - We must also remember that if anyone chooses not to believe this testimony, it is not that they don't have enough proof, or that they really believe that God is cruel and unloving, or pridful and arrogant, or whatever other reason they put forth. Instead, it's because they do not WANT their fellowship with God restored. They hate the Light, because it exposes the sin and corruption which they desperately want to hold on to.

DISCLAIMER

Although the english diagram contains the NASB text, my approach is to leave the greek in its original form, while I might have to change the english to reflect the greek a bit more literally. This might be neccessary especially where the english translates whole phrases in a different order compared to the greek, otherwise block diagramming them side-by-side might be a challenge. A less extreme example, in 1 John 1:1, the NASB english "and we have touched with our hands" is translated from "αἱ χεῖρες ἡμῶν ἐψηλάφησαν", which more literally puts their hands as the subject doing the action of the verb of touching, otherwise χεῖρ would have been in the dative as ὀφθαλμός (eye) is in the same verse. Full disclosure - my greek is still in the beginning stages, so this is based merely on my own current understanding of how the language works.

NAVIGATION

Go to INDEX

FOOTNOTES AND REFERENCES

*1 - 5 Steps to Understanding Any Biblical Text: The Interpretive Journey from "Grasping God's Word" *2 - MacArthur Bible Handbook by John MacArthur *3 - IVP Bible Background Commentary: New Testament *4 - Greek Tenses Explained *5 - Daily Dose of Greek *6 - A First John Reader by S.M. Baugh *7 - Expositor's Bible Commentary: Abridged Edition