1 John 2:6

An Exegetical Analysis of 1 John 2:6: The Correlative Adverbs and Their Translational Implications

This exegetical study of An Exegetical Analysis of 1 John 2:6: The Correlative Adverbs and Their Translational Implications is based on a b-greek discussion from November 15th, 2016. The initial observation concerned the potentially awkward placement of the deictic adverb οὕτως in 1 John 2:6. It was suggested that a more natural English rendering might be achieved if οὕτως preceded its correlative καθὼς, instead of following the καθὼς clause, thereby implying a smoother flow for the English translation.

The primary exegetical issue revolves around the precise grammatical relationship and rhetorical impact of the correlative adverbs καθὼς (“just as”) and οὕτως (“thus, so”) in 1 John 2:6, particularly their effect on the scope and emphasis of the verb ὀφείλει (“ought, should”). The standard Greek text presents ὀφείλει followed by a comma, then the καθὼς clause, and finally οὕτως preceding περιπατεῖν. This arrangement has led to varying interpretations regarding whether ὀφείλει governs the entire subsequent clause or if its force is primarily directed towards the necessity of walking as Christ walked, with οὕτως serving as a retrospective link to the manner of Christ’s walk. Further debate arises from the observation that some English translations and commentaries appear to reinterpret the punctuation, effectively shifting the influence of ὀφείλει, thereby impacting the nuances of obligation expressed in the verse.

ὁ λέγων ἐν αὐτῷ μένειν ὀφείλει, καθὼς ἐκεῖνος περιεπάτησεν, καὶ αὐτὸς οὕτως περιπατεῖν.
(Nestle 1904)

Key differences with SBLGNT (2010):

• The SBLGNT (2010) text for 1 John 2:6 is identical to the Nestle 1904 edition in the specific clause under discussion. Both read: ὁ λέγων ἐν αὐτῷ μένειν ὀφείλει, καθὼς ἐκεῖνος περιεπάτησεν, καὶ αὐτὸς οὕτως περιπατεῖν.
• There are no significant differences in word order or textual variants pertaining to the placement of καθὼς or οὕτως between these two critical editions that would alter the primary grammatical issue identified in this exegesis.

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

Textual Notes (NA28): The NA28 apparatus for 1 John 2:6 indicates a textual variant regarding οὕτως. While some manuscripts (e.g., Ψ, P) omit οὕτως, the vast majority of witnesses (e.g., א, A, B, C, P) include it. The presence of the degree symbol (°) in NA28 for οὕτως signifies a minor variant, indicating some editorial hesitation about its inclusion or precise placement, but ultimately retaining it in the main text as strongly attested. This reinforces the focus on its placement and role. The omission of οὕτως would simplify the syntax by removing the explicit correlative link, potentially reducing the emphatic force of the comparison.

Lexical Notes (BDAG):

• λέγων (pres. act. ptcp. nom. masc. sg. from λέγω, “to say, speak”): “The one who says/claims.” This participle emphasizes an ongoing declaration or assertion.
• μένειν (pres. act. inf. from μένω, “to remain, abide, live”): “To remain, abide.” In Johannine theology, this term often signifies a deep, continuous, and personal relationship of communion.
• ὀφείλει (pres. act. ind. 3rd sg. from ὀφείλω, “to owe, be obligated, ought”): “He/she/it ought, should, is obligated.” This verb expresses a strong moral necessity or duty. Its syntactic position is crucial for determining the precise scope of the obligation it conveys.
• καθὼς (adv.): “Just as, even as, according as.” A comparative conjunction used to introduce a standard or a manner. Here, it introduces Christ’s exemplary walk.
• περιεπάτησεν (aor. act. ind. 3rd sg. from περιπατέω, “to walk around, live one’s life, conduct oneself”): “He walked, lived his life.” In ethical contexts, this verb consistently refers to one’s conduct or manner of life. The aorist tense indicates a completed action, referring to Christ’s historical exemplary conduct.
• οὕτως (adv.): “Thus, so, in this way.” A deictic adverb, often correlative with καθὼς, which points back to the manner just described or forward to what follows. Its placement after the καθὼς clause but immediately before περιπατεῖν serves to emphasize the *manner* of walking.

Lexical Notes (KITTEL – TDNT):

• μένω (menō): In the Johannine corpus, menō is a foundational theological term denoting intimate fellowship and continuous communion with God or Christ. It signifies not merely physical presence but a profound spiritual union and adherence. To “abide in him” (ἐν αὐτῷ μένειν) implies a life lived in accordance with Christ’s nature, teachings, and commands, indicating a sustained, active relationship.
• περιπατέω (peripateō): While literally meaning “to walk,” in the New Testament, especially within ethical exhortations, peripateō consistently functions as a metaphor for one’s “way of life,” “conduct,” or “behavior.” To “walk as he walked” (καθὼς ἐκεῖνος περιεπάτησεν) means to live a life that mirrors Christ’s ethical example, particularly in love, righteousness, and obedience to the Father.
• ὀφείλω (opheilō): This verb carries a strong sense of moral or legal obligation. It conveys more than a mere “should,” expressing a firm “ought” or “must” — a duty that arises inherently from one’s stated claim or established relationship. One’s declaration of “abiding” in Christ intrinsically demands a corresponding ethical lifestyle, thus highlighting the necessary link between profession and practice.

Translation Variants: Grammatical & Rhetorical Analysis

The syntax of 1 John 2:6 presents a main clause “ὁ λέγων ἐν αὐτῷ μένειν ὀφείλει” (the one who claims to abide in him ought) followed by an explanatory comparative clause “καθὼς ἐκεῖνος περιεπάτησεν” (just as that one walked), and a final infinitive clause “καὶ αὐτὸς οὕτως περιπατεῖν” (and he himself thus to walk). The traditional rendering often maintains the comma after ὀφείλει, suggesting that the verb of obligation governs both the preceding claim “to abide in him” and the subsequent imperative “to walk.”

The placement of οὕτως *after* the καθὼς clause and immediately before the infinitive περιπατεῖν is rhetorically significant. It functions as a resumptive or summarizing adverb, reinforcing that the *manner* of walking should be “thus,” i.e., “just as he walked.” While this word order might be perceived as somewhat “clumsy” from a rigid English perspective that prefers correlative adverbs (like “as…so”) to be placed closer together, in Greek, it is an intentional rhetorical device that places emphasis on the *manner* of the required conduct. The Greek structure is not grammatically awkward but effectively establishes Christ’s life as the explicit paradigm for the believer’s walk.

Some English translations or interpretive commentaries might subtly shift the position or scope of ὀφείλει in their rendering, perhaps by integrating it more directly into the command to “walk” or by reordering the correlative adverbs for smoother English prose. While this can enhance readability, it risks subtly altering the emphasis. The original Greek places the strong moral obligation (ὀφείλει) early in the sentence, clearly stating that the *claim* of abiding necessitates the *duty* of walking. The καθὼς clause then elaborates on *how* that duty is to be fulfilled, with οὕτως serving to re-emphasize the specific, Christ-like nature of that walk. The sentence structure thus reflects a profound theological truth: profession without corresponding practice is a contradiction.

Conclusions and Translation Suggestions

The grammatical structure of 1 John 2:6 strongly emphasizes the direct and necessary consequence of claiming to abide in Christ: a corresponding ethical conduct that mirrors Christ’s own life. The phrase καθὼς ἐκεῖνος περιεπάτησεν establishes Christ’s life as the ethical paradigm, which is powerfully reinforced by the resumptive οὕτως immediately preceding περιπατεῖν. The verb ὀφείλει asserts a profound moral obligation that governs the entire proposition, leaving no ambiguity about the expectation for those who claim spiritual union with Christ.

The textual apparatus for οὕτως highlights a degree of fluidity in its early manuscript transmission, but its retention in critical editions underscores its essential role in conveying the theological and ethical message. The challenge for translation lies in conveying this precise correlative structure and the strong scope of ὀφείλει without losing the original rhetorical force or creating undue awkwardness in the target language.

1. “The one who claims to abide in Him ought, just as that one walked, also himself thus to walk.”
   This translation maintains a very literal rendering of the Greek word order, preserving the correlative adverbs and the initial position of ὀφείλει, though it may sound somewhat formal or less idiomatic in English.
2. “Whoever claims to abide in Him must also walk just as He walked.”
   This version prioritizes natural English flow while clearly conveying the strong obligation (“must”) and the manner of walking. It implicitly carries the force of οὕτως by integrating “just as” more fluidly.
3. “If someone declares that they remain in Christ, they are obligated to live their life in the same manner as Christ lived His.”
   This more interpretive rendering aims for clarity and theological depth, translating “abide” as “remain in Christ” and “walk” as “live their life,” while fully expressing the obligation and the direct comparison to Christ’s conduct in a contemporary idiom.