1Jo 1:2-3 | RWP | e4.org | Was manifested ( εφανερωθη ). First aorist passive indicative of φανεροω , to make known what already exists, whether invisible (B. Weiss) or visible, "intellectual or sensible" (Brooke). In Paul employs it of the second coming of Christ. Verse here is an important parenthesis, a mark of John's style as in . By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of εωρακαμεν (as in verse ) with the assertion of the validity of his "witness" ( μαρτυρουμεν ) and "message" ( απαγγελλομεν ), both present active indicatives (literary plurals), απαγγελλω being the public proclamation of the great news ( ). The life, the eternal life ( την ζωην την αιωνιον ). Taking up ζωη of verse , John defines the term by the adjective αιωνιος , used 71 times in the N.T., 44 times with ζωη and 23 in John's Gospel and Epistles (only so used in these books by John). Here lt means the divine life which the Logos was and is ( ; ). Which ( ητις ). Qualitative relative, "which very life." Was with the Father ( ην προς τον πατερα ). Not εγενετο , but ην , and προς with the accusative of intimate fellowship, precisely as in ην προς τον θεον (was with God). Then John closes the parenthesis by repeating εφανερωθη .

‏ 1 John 1:2-3

Was manifested ( εφανερωθη ). First aorist passive indicative of φανεροω, to make known what already exists, whether invisible (B. Weiss) or visible, "intellectual or sensible" (Brooke). In Col 3:4 Paul employs it of the second coming of Christ. Verse 2 here is an important parenthesis, a mark of John's style as in Joh 1:15. By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of εωρακαμεν (as in verse 1) with the assertion of the validity of his "witness" ( μαρτυρουμεν ) and "message" ( απαγγελλομεν ), both present active indicatives (literary plurals), απαγγελλω being the public proclamation of the great news (Joh 16:25).

The life, the eternal life ( την ζωην την αιωνιον ). Taking up ζωη of verse 1, John defines the term by the adjective αιωνιος, used 71 times in the N.T., 44 times with ζωη and 23 in John's Gospel and Epistles (only so used in these books by John). Here lt means the divine life which the Logos was and is (Joh 1:4; 1Jo 1:1).

Which ( ητις ). Qualitative relative, "which very life."

Was with the Father ( ην προς τον πατερα ). Not εγενετο, but ην, and προς with the accusative of intimate fellowship, precisely as in Joh 1:1 ην προς τον θεον (was with God). Then John closes the parenthesis by repeating εφανερωθη.

That which we have seen ( ο εωρακαμεν ). Third use of this form (verses 1, 2, 3), this time resumption after the parenthesis in verse 2.

And heard ( κα ακηκοαμεν ). Second (verse 1 for first) use of this form, a third in verse 5. Emphasis by repetition is a thoroughly Johannine trait.

Declare we ( απαγγελλομεν ). Second use of this word (verse 2 for first), but αγγελια (message) and αναγγελλομεν (announce) in verse 5.

That ye also may have ( ινα κα υμεις εχητε ). Purpose clause with ινα and present active subjunctive of εχω (may keep on having). "Ye also" who have not seen Jesus in the flesh as well as those like John who have seen him. Like κα υμιν (to you also) just before.

Fellowship with us ( κοινωνιαν μεθ' ημων ). Common word in this Epistle, from κοινωνος, partner (Lu 5:10), and κοινωνεω, to share, in (1Pe 4:13), with μετα emphasising mutual relationship (Ac 2:42). This Epistle often uses εχω with a substantive rather than a verb.

Yea, and our fellowship ( κα η κοινωνια δε η ημετερα ). Careful explanation of his meaning in the word "fellowship" (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ.