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An Exegetical Study of 1 John 3:2 and 1 John 2:28
This exegetical study of 1 John 3:2 and 1 John 2:28 is based on a b-greek discussion from December 16, 1999.
The discussion commenced with an observation that most English translations render the third-class conditional clause involving εαν in 1 John 3:2 as “when,” with the American Standard Version identified as a notable exception. Further analysis of the New Testament using Logos software, specifically with the NASB, revealed that 1 John 3:2 and 1 John 2:28 were uniquely translated with this temporal rendering of εαν. This finding prompted an inquiry into the underlying grammatical or theological justifications for such consistent translation choices.
The main exegetical issue under examination is the precise semantic and pragmatic range of the conditional particle εαν (if, whenever) when it introduces a subjunctive verb, particularly in 1 John 3:2 (εαν φανερωθῃ) and 1 John 2:28 (ινα εαν φανερωθῃ). While classically understood to denote a hypothetical or possible condition (“if”), its usage in Koine Greek and the Septuagint (LXX) frequently overlaps with temporal conjunctions such as οταν (“when” or “whenever”). The central question is whether a traditional conditional rendering is most appropriate, or if a temporal interpretation, which implies the certainty of an event’s occurrence but uncertainty regarding its specific timing, better captures the author’s intended meaning and rhetorical emphasis within these eschatologically charged passages.
Greek text (Nestle 1904)
1 John 3:2: Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν.
1 John 2:28: Καὶ νῦν, τεκνία, μένετε ἐν αὐτῷ, ἵνα ἐὰν φανερωθῇ, σχῶμεν παρρησίαν καὶ μὴ αἰσχυνθῶμεν ἀπ’ αὐτοῦ ἐν τῇ παρουσίᾳ αὐτοῦ.
Key differences with SBLGNT (2010):
- For both 1 John 3:2 and 1 John 2:28, the Greek text of Nestle 1904 and SBLGNT 2010 are textually identical concerning the phrase εαν φανερωθῃ. There are no significant textual variants noted in the critical apparatus of NA28 that would influence the form or presence of εαν or its surrounding clauses relevant to this exegetical discussion. Consequently, the interpretive challenge pertains to the semantic and pragmatic flexibility of the particle itself, rather than to any textual uncertainties.
Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)
As established, critical editions like NA28 indicate no textual variants in 1 John 3:2 or 1 John 2:28 that would necessitate a different reading of εαν. Therefore, the primary focus of this exegesis resides in lexical and grammatical analysis.
Lexically, εαν is a contraction of the conditional particle εἰ (if) and the indefinite particle ἄν. It typically introduces the protasis (the “if” clause) of a third-class conditional sentence, denoting a condition that is possible but not yet certain. However, its semantic scope extends beyond strict conditionality. According to BDAG, εαν can function as a temporal conjunction meaning “if, in case that, whenever,” particularly when the condition is implicitly understood as certain to occur, but its precise timing remains indefinite. This broader usage is well-attested in the Septuagint and Koine Greek, where the distinction between purely conditional and purely temporal expressions can become blurred. Noteworthy examples include John 12:32, Hebrews 3:7, and indeed the passages under scrutiny, 1 John 2:28 and 3:2. In such contexts, the subjunctive mood accompanying εαν often expresses a future event whose *realization* is expected, but whose *exact moment* is unknown to the speaker, thereby aligning with the temporal aspect of “whenever.”
KITTEL’s Theological Dictionary of the New Testament (TDNT) supports this understanding, observing that εαν with the subjunctive indicates a potential future contingency. Crucially, it also emphasizes its frequent adoption of a temporal significance, closely approximating ὅταν (whenever, when), especially prominent in post-classical Greek. This syntactical polysemy is fundamental: εαν can convey a condition that is simultaneously framed temporally, or a temporal clause that inherently implies a condition. The certain expectation of the Lord’s future appearance (φανερωθῃ) in 1 John strongly argues against a rendering that implies doubt about the event itself, thereby lending significant support to a temporal interpretation focused on its manifestation.
Translation Variants
The central debate in translating εαν φανερωθῃ revolves around rendering it as either “if he appears” or “when he appears,” each conveying distinct grammatical and rhetorical implications.
1. Conditional Rendering (“If he appears”):
A strictly conditional translation, as exemplified by Darby’s “if it is manifested,” construes the clause as a typical third-class condition, where the fulfillment of the protasis (Christ’s appearing) is presented as a possibility. Grammatically, εαν combined with the aorist subjunctive (φανερωθῃ) indeed forms such a structure, literally translating to “if he should appear.” Rhetorically, this interpretation might subtly introduce an element of contingency or doubt regarding the manifestation itself. This nuance appears somewhat inconsistent with the overarching Johannine anticipation of Christ’s return, where the context in 1 John emphasizes the believers’ assured present status as children of God and the certain expectation of future glorification upon Christ’s inevitable return, rather than doubt concerning the return itself.
2. Temporal Rendering (“When he appears”):
Many contemporary English translations favor a temporal rendering, such as “when he appears.” Grammatically, this approach acknowledges the documented evolution in Koine Greek where εαν could function virtually interchangeably with temporal conjunctions like οταν, particularly when referring to future events considered certain to occur. As highlighted in the initial b-greek discussion, the function of the subjunctive here is not to express doubt about the *occurrence* of the event, but rather the author’s lack of knowledge concerning its *precise timing*. Rhetorically, this interpretation aligns more congruently with the strong eschatological certainty pervasive throughout 1 John. Furthermore, the accompanying phrase in 1 John 3:2, ουπω εφανερωθῃ (“what we shall be has not yet been manifested”), strongly supports a temporal perspective; the manifestation is expected, but its exact form or timing remains presently unknown. The analogy of “When I am hungry, I eat” effectively illustrates this syntactical polysemy, where “when” simultaneously conveys a temporal framework and the condition for the action.
Conclusions and Translation Suggestions
Based on the recognized grammatical flexibility of εαν in Koine Greek, its documented usage in contexts involving certain future events, and the compelling rhetorical flow within 1 John 3:2 and 1 John 2:28, a temporal understanding is generally deemed more appropriate than a strictly conditional one. The author of 1 John consistently conveys an expectation, not a doubt, concerning the Lord’s return. The subtlety lies in the indefinite timing of this certain event and the exact nature of the transformation awaiting believers. The interplay between conditionality and temporality demands careful consideration in English translation.
- “Beloved, now we are children of God, and what we will be has not yet been revealed. We know that when he is revealed, we will be like him, because we will see him as he is.”
This translation effectively emphasizes the certainty of Christ’s future manifestation and the transformative impact it will have, directing the focus to the specific moment of his appearing. - “And now, dear children, abide in him, so that whenever he appears, we may have confidence and not shrink away from him at his coming.”
This option utilizes “whenever” to capture both a temporal aspect and a subtle, generalized condition that acknowledges the indefinite nature of the timing, while still unequivocally affirming the certainty of the event itself. - “Beloved, now we are children of God, and what we shall be has not yet been manifested. We know that if he is manifested, we shall be like him, for we shall see him as he is.”
While grammatically defensible from a purely classical Greek perspective, this rendering, as adopted by some older translations, risks inadvertently implying a degree of uncertainty about the manifestation itself. This nuance is less consistent with the overall tone of eschatological assurance found in 1 John, yet it formally preserves the conditional structure of the Greek.