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1 John 2:2: An Exegetical Analysis of hHMETERWN δε μονον
This exegetical study of 1 John 2:2: An Exegetical Analysis of hHMETERWN δε μονον is based on a b-greek discussion from July 16, 1999. The initial query sought clarification on the grammatical function of μονον in 1 John 2:2, expressing surprise at its accusative form and questioning if it should agree with the genitive plural ἡμετέρων. The inquiry also probed whether μονον modifies the entire prepositional phrase περι των ἡμετέρων, as well as the specific function of the particle δε within the clause. An alternative interpretation was proposed, suggesting that μονον might be adverbial, leading to a potential rendering such as “He is the expiation, the only one existing…”
The central exegetical issue revolves around the precise grammatical categorization and semantic contribution of μονον and δε within the phrase οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ. Understanding whether μονον functions as an adjective agreeing with ἡμετέρων or as an adverb modifying a broader concept is crucial for an accurate translation. Furthermore, analyzing how δε interacts with ου and αλλα και determines the full rhetorical and theological force of the apostle’s statement concerning the scope of Christ’s propitiation.
καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου.
(Nestle 1904)
Key differences with SBLGNT (2010):
- The text of 1 John 2:2 in Nestle 1904 is identical to the SBL Greek New Testament (2010). No significant textual variants are present in this verse across these editions that would affect the phrase under examination.
Textual criticism (NA28), lexical notes (KITTEL, BDAG):
The NA28 critical apparatus for 1 John 2:2 indicates a stable text, with no significant variants affecting the phrase οὐ περὶ τῶν ἡμετέρων δὲ μόνον. The textual integrity of this specific clause is well-attested across major manuscript traditions.
- ἱλασμός (hilasmos): According to BDAG, this term denotes “propitiation, expiation, means of expiation.” KITTEL (TDNT, Vol. III, p. 318) further elaborates on its usage, highlighting its cultic background and theological significance as the turning away of wrath, often through an atoning sacrifice, leading to reconciliation.
- ἁμαρτιῶν (hamartiōn): The genitive plural of ἁμαρτία, meaning “sin, trespass, offense” (BDAG).
- ἡμετέρων (hēmeterōn): The genitive plural possessive pronoun, “our (own), pertaining to us” (BDAG). It functions here to specify whose sins are being considered.
- μόνον (monon): This word can function as an adjective (“only, alone,” neuter singular) or, more commonly in such contexts, as an adverb (“only, alone”) (BDAG). Its accusative neuter singular form strongly points to an adverbial function modifying the preceding clause or phrase, rather than agreeing adjectivally with ἡμετέρων (which would require μόνων).
- δέ (de): A coordinating conjunction (BDAG), often marking a slight contrast, transition, or continuation. In conjunction with οὐ and ἀλλὰ καί, it forms the idiomatic “not only… but also” construction, underscoring a broader application.
Translation Variants
The grammatical analysis of the phrase οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ reveals a standard correlative construction: οὐ μόνον … ἀλλὰ καί (“not only… but also”). In this structure, μόνον functions adverbially, modifying the scope of the expiation being discussed. It does not agree adjectivally with τῶν ἡμετέρων because it is not describing “our only sins,” but rather establishing that the expiation is “not only for our sins.” The particle δε here serves to link the negative clause with the subsequent expansive clause, reinforcing the contrast and transition from a limited scope to a universal one. Rhetorically, this construction is highly effective in emphasizing the universal efficacy of Christ’s propitiatory work. By first stating a limited application (“our sins”), only to immediately broaden it (“but also for the whole world”), the author highlights the profound and inclusive nature of divine grace. This negates any potential misunderstanding that Christ’s atoning work is exclusively for believers, extending its reach to all humanity.
Conclusions and Translation Suggestions
Based on the grammatical structure and rhetorical intent, the adverbial function of μόνον is clear, and the overall phrase functions as a “not only… but also” construction. This emphasizes the expansive nature of Christ’s propitiation beyond a specific group of believers to encompass all humanity.
- “And He Himself is the propitiation concerning our sins, not concerning our own only, but also concerning the whole world.”
(This translation attempts to preserve the word order and the adverbial force of μόνον, but might sound slightly less natural in English.) - “And He Himself is the propitiation for our sins, and not only for ours but also for the sins of the whole world.”
(This is a more idiomatic English rendering of the “not only… but also” construction, making the flow smoother while retaining accuracy.) - “And He Himself is the atoning sacrifice for our sins, and not just for ours but for those of the entire world.”
(This translation uses “atoning sacrifice” for ἱλασμός for theological clarity and rephrases for contemporary readability, maintaining the universal scope.)
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