1 John 2:20

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An Exegetical Analysis of 1 John 2:20: Textual and Lexical Considerations

The interpretation of 1 John 2:20 presents two primary exegetical challenges stemming from textual and lexical variations. Firstly, the grammatical case of the Greek term πάντες (pantes) dictates whether the passage refers to the collective knowledge of “all” recipients or the comprehensive knowledge of “all things.” Secondly, the introductory conjunction καί (kai) requires careful lexical analysis to determine its precise function in this context, moving beyond a simple conjunctive “and” to potentially convey an adversative or emphatic sense. This analysis will explore these issues through textual criticism, lexical insights, and an examination of potential translation variants.

Καὶ ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου, καὶ οἴδατε πάντες.

(Nestle, E. (1904). Novum Testamentum Graece. London: British and Foreign Bible Society.)

Key differences with SBLGNT (2010):

• The SBLGNT (2010) reads identically to the Nestle 1904 text for this verse: Καὶ ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου, καὶ οἴδατε πάντες. While these two critical editions concur, a significant textual variant exists in other traditions.
• The Textus Receptus (TR) and Majority Text traditions render the final word as πάντα (panta, accusative neuter plural), which means “all things.” This reading differs from the πάντες (pantes, nominative masculine plural) found in Nestle 1904 and SBLGNT, forming a key point of discussion for the verse’s interpretation.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The textual evidence for 1 John 2:20 is predominantly in favor of πάντες. The NA28 critical apparatus, representing the current scholarly consensus, robustly supports πάντες (nominative masculine plural). This reading is attested by a broad array of early and significant manuscripts, including prominent uncials such as א (Sinaiticus), A (Alexandrinus), B (Vaticanus), and C (Ephraemi Rescriptus), as well as a multitude of minuscules and ancient versions (e.g., Latin, Syriac, Coptic, Ethiopic, Armenian, Georgian, Slavonic). The variant πάντα (accusative neuter plural), which underlies translations like “you know all things,” is primarily found in later manuscript traditions, most notably the Textus Receptus. The preference for πάντες in critical editions is due to its superior external support and the principle that scribes were more likely to introduce a reading that broadened the scope of knowledge to “all things” (πάντα) than to restrict it to “all of you” (πάντες), perhaps in an attempt to harmonize with concepts of comprehensive divine revelation.

Lexically, both KITTEL (Theological Dictionary of the New Testament, ed. Kittel and Friedrich) and BDAG (Bauer-Danker-Arndt-Gingrich A Greek-English Lexicon of the New Testament and Other Early Christian Literature) offer essential insights.

• KITTEL, while not explicitly cited for this verse in the original discussion, would provide a comprehensive theological and historical exposition of key terms such as χρῖσμα (chrisma, “anointing”) and οἶδα (oida, “to know”). Its entries delve into the etymological roots, usage in classical and Hellenistic Greek, and the specific theological connotations within the Septuagint and New Testament, offering a rich backdrop for understanding their significance in 1 John.
• BDAG (3rd ed., 495) is particularly helpful for understanding the nuanced function of καί. While primarily a conjunctive particle meaning “and,” it can also serve to emphasize a fact as surprising, unexpected, or noteworthy. In such instances, it is appropriately rendered as “And yet,” “and in spite of that,” “nevertheless,” or “but.” This usage is supported by examples such as Matthew 3:14 (“And yet you come to me?”) and Matthew 12:43 (“but he finds none” regarding a resting place). For οἶδα (from which οἴδατε, “you know,” is derived), BDAG defines it as “to have information about, know, be acquainted with, understand” (BDAG, 694), often functioning as a present tense indicating an established state of knowing. For πάντες, BDAG confirms its meaning as “all, every, whole” (BDAG, 755), with the nominative masculine plural denoting “all of you.”

Translation Variants with Grammatical & Rhetorical Analysis

The two main exegetical issues directly lead to distinct translation variants, each with unique grammatical and rhetorical implications.

1. The Translation of πάντες: “you all know” vs. “you know all things”

The grammatical case of πάντες is crucial. In the critical texts (Nestle 1904, SBLGNT, NA28), πάντες is nominative masculine plural, grammatically functioning as a predicate adjective or an appositive modifying the implied subject “you” (ὑμεῖς). This structure emphasizes the collective identity of the recipients as the knowing party. The phrase οἴδατε πάντες therefore means “all of you know” or “you all know.” Rhetorically, this serves to affirm the universal possession of spiritual knowledge among the Christian community, likely contrasting with the claims of Gnostic teachers who might have asserted exclusive or esoteric knowledge. It underscores the shared spiritual endowment and understanding within the body of believers.

Conversely, the Textus Receptus reading of πάντα (accusative neuter plural) would function as the direct object of the verb οἴδατε. This translates as “you know all things,” implying a comprehensive scope of knowledge concerning divine truths or spiritual realities. While appealing in its suggestion of complete understanding, this reading lacks strong manuscript support in critical editions. Its rhetorical effect would be to highlight the *breadth* of the believers’ anointing, rather than the *identity* of those who are anointed.

2. The Translation of καί: “and” vs. “but/and yet”

The introductory καί before οἴδατε πάντες typically signifies simple conjunction (“and”). However, as noted by BDAG, καί can also introduce a surprising, noteworthy, or even adversative fact. In 1 John 2:19, the author discusses those who “went out from us, but they were not of us.” Verse 20 then begins, “And you…” or “But you…”

If translated as a simple “and,” the verse continues the thought without strong contrast, simply adding a new fact about the believers’ anointing and knowledge. This emphasizes continuity and affirmation.

If translated with an adversative or emphatic force (“but,” “and yet”), it creates a rhetorical contrast with the preceding verse. The departing antichrists (v. 19) lacked the genuine spiritual anointing, but *in stark contrast*, the true believers *do* possess this anointing from the Holy One and, as a result, *all of them* possess true knowledge. This rendering heightens the distinction between authentic believers and apostates, underscoring the secure spiritual status of the faithful. The context strongly supports this contrasting function, given the preceding discussion of those who departed.

Conclusions and Translation Suggestions

Based on the prevailing textual evidence and lexical insights, the most accurate translation of 1 John 2:20 will reflect the nominative plural πάντες and consider the potential adversative force of καί. The passage serves to affirm the collective spiritual discernment of believers, empowered by an anointing from God, in contrast to those who have departed from the faith.

1. But you, you all have an anointing from the Holy One, and you all know.
   
   This translation emphasizes the contrast (but) with the previous verse and highlights the collective knowledge of the recipients (you all know). The repetition of “you all” further reinforces the collective nature of their knowledge.
2. And yet, you yourselves have an anointing from the Holy One, and all of you know.
   
   This option also captures the nuanced adversative sense of καί (“and yet”) while clearly rendering πάντες as referring to the collective group (“all of you”). “You yourselves” adds emphasis to the recipients.
3. But you have an anointing from the Holy One, and you all possess knowledge.
   
   This version offers a slightly more concise rendering, retaining the adversative “but” and the collective “you all,” while interpreting “know” (οἴδατε) as “possess knowledge” for a more explicit sense of the state of knowing.

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