KJV: (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
YLT: and the Life was manifested, and we have seen, and do testify, and declare to you the Life, the age-during, which was with the Father, and was manifested to us --
Darby: (and the life has been manifested, and we have seen, and bear witness, and report to you the eternal life, which was with the Father, and has been manifested to us:)
ASV: (and the life was manifested, and we have seen, and bear witness, and declare unto you the life, the eternal life , which was with the Father, and was manifested unto us);
| ζωὴ | life |
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Parse: Noun, Nominative Feminine Singular Root: ζωή Sense: life. |
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| ἐφανερώθη | was made manifest |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: φανερόω Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way. |
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| ἑωράκαμεν | we have seen |
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Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: εἶδον Sense: to see with the eyes. |
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| μαρτυροῦμεν | bear witness |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: μαρτυρέω Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration. |
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| ἀπαγγέλλομεν | we proclaim |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἀγγέλλω Sense: to bring tidings (from a person or a thing), bring word, report. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ζωὴν | life |
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Parse: Noun, Accusative Feminine Singular Root: ζωή Sense: life. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| αἰώνιον | eternal |
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Parse: Adjective, Accusative Feminine Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
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| Πατέρα | Father |
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Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| ἐφανερώθη | was revealed |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: φανερόω Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way. |
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| ἡμῖν | to us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for 1 John 01:02
First aorist passive indicative of πανεροω phaneroō to make known what already exists, whether invisible (B. Weiss) or visible, “intellectual or sensible” (Brooke). In Colossians 3:4 Paul employs it of the second coming of Christ. 1 John 1:2 here is an important parenthesis, a mark of John‘s style as in John 1:15. By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of εωρακαμεν heōrakamen (as in 1 John 1:1) with the assertion of the validity of his “witness” (μαρτυρουμεν marturoumen) and “message” (απαγγελλομεν apaggellomen), both present active indicatives (literary plurals), απαγγελλω apaggellō being the public proclamation of the great news (John 16:25). [source]
Taking up ζωη zōē of 1 John 1:1, John defines the term by the adjective αιωνιος aiōnios used 71 times in the N.T., 44 times with ζωη zōē 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 (John 1:4; 1 John 1:1).Which (ητις hētis). Qualitative relative, “which very life.”Was with the Father Not εγενετο egeneto but ην ēn and προς pros with the accusative of intimate fellowship, precisely as in John 1:1 ην προς τον τεον ēn pros ton theon (was with God). Then John closes the parenthesis by repeating επανερωτη ephanerōthē f0). [source]
Qualitative relative, “which very life.” [source]
Not εγενετο egeneto but ην ēn and προς pros with the accusative of intimate fellowship, precisely as in John 1:1 ην προς τον τεον ēn pros ton theon (was with God). Then John closes the parenthesis by repeating επανερωτη ephanerōthē f0). [source]
See on John 1:10; see on John 8:20. [source]
The Word Himself who is the Life. Compare John 14:6; John 5:26; 1 John 5:11, 1 John 5:12. Life expresses the nature of the Word (John 1:4). The phrase, the Life, besides being equivalent to the Word, also indicates, like the Truth and the Light, an aspect of His being. [source]
See on John 21:1. Corresponding with the Word was made flesh (John 1:14). The two phrases, however, present different aspects of the same truth. The Word became flesh, contemplates simply the historic fact of incarnation. The life was manifested, sets forth the unfolding of that fact in the various operations of life. The one denotes the objective process of the incarnation as such, the other the result of that process as related to human capacity of receiving and understanding it. “The reality of the incarnation would be undeclared if it were said, 'The Life became flesh.' The manifestation of the Life was a consequence of the incarnation of the Word, but it is not coextensive with it” (Westcott). [source]
Three ideas in the apostolic message: experience, testimony, announcement. [source]
See on John 1:7. [source]
Better, as Rev., declare. See on John 16:25. So here. The message comes from ( ἀπὸ ) God. [source]
A particularly faulty translation, since it utterly fails to express the development of the idea of life, which is distinctly contemplated by the original. Render, as Rev., the life, the eternal life; or the life, even the eternal life. For a similar repetition of the article compare 1 John 2:8; 1 John 4:9; 2 John 1:11. This particular phrase occurs only here and John 2:25. John uses ζωὴ αἰώνιος eternallife, and ἡ αἰώνιος ζωη the eternal life, the former expressing the general conception of life eternal, and the latter eternal life as the special gift of Christ. Αἰώνιος eternaldescribes the life in its quality of not being measured by time, a larger idea than that of mere duration. [source]
Not the simple relative ἥ whichbut defining the quality of the life, and having at the same time a kind of confirmatory and explanatory force of the word eternal: seeing that it was a life divine in its nature - “with the Father” - and therefore independent of temporal conditions. [source]
See on with God (John 1:1). In living, active relation and communion with the Father. “The preposition of motion with the verb of repose involves eternity of relation with activity and life” (Coleridge). The life eternally tended to the Father, even as it emanated from Him. It came forth from Him and was manifested to men, but to the end that it might take men into itself and unite them with the Father. The manifestation of life to men was a revelation of life, as, first of all and beyond all, centering in God. Hence, though life, abstractly, returns to God, as it proceeds from God, it returns bearing the redeemed world in its bosom. The complete divine ideal of life includes impartation, but impartation with a view to the practical development of all that receives it with reference to God as its vivifying, impelling, regulating, and inspiring center. [source]
See on John 12:26. The title “the Father” occurs rarely in the Synoptists, and always with reference to the Son. In Paul only thrice (Romans 6:4; 1 Corinthians 8:6; Ephesians 2:18). Nowhere in Peter, James, Jude, or Revelation. Frequent in John's Gospel and Epistles, and in the latter, uniformly. [source]