And so we know and rely on the love God has for us. God is love. Whoever lives in love lives in God, and God in him.
We have come to know and have believed the love which God has for us. God is love, and the one who abides in love abides in God, and God abides in him.
We know how much God loves us, and we have put our trust in him. God is love, and all who live in love live in God, and God lives in them.
We know it so well, we've embraced it heart and soul, this love that comes from God. God is love. When we take up permanent residence in a life of love, we live in God and God lives in us.
And we have seen and had faith in the love which God has for us. God is love, and everyone who has love is in God, and God is in him.
So we have known and believe the love that God has for us. God is love, and those who abide in love abide in God, and God abides in them.
And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him.
|NET © [draft] ITL|
have come to know
the one who resides
|NET © Notes||
1 tn Both ἐγνώκαμεν (egnwkamen) and πεπιστεύκαμεν (pepisteukamen) in 4:16 are perfect tenses, implying past actions with existing results. In this case the past action is specified as the recognition of (ἐγνώκαμεν) and belief in (πεπιστεύκαμεν) “the love which God has in us.” But what is the relationship between the two verbs γινώσκω (ginwskw) and πιστεύω (pisteuw)? (1) Some interpreters would see a different nuance in each. (2) But in the Gospel of John the two verbs frequently occur together in the same context, often in the same tense; examples may be found in John 6:69, 8:31-32, 10:38, 14:7-10, and 17:8. They also occur together in one other context in 1 John, 4:1-2. Of these John 6:69, Peter’s confession, is the closest parallel to the usage here: “We have come to believe [πεπιστεύκαμεν] and to know [ἐγνώκαμεν] that you are the holy One of God.” Here the order between “knowing” and “believing” is reversed from 1 John 4:16, but an examination of the other examples from the Gospel of John should make it clear that there is no difference in meaning when the order of the terms is reversed. It appears that the author considered both terms to describe a single composite action. Thus they represent a hendiadys which describes an act of faith/belief/trust on the part of the individual; knowledge (true knowledge) is an inseparable part of this act of faith.
2 tn The force of the preposition ἐν (en) in the phrase ἐν ἡμῖν (en Jhmin) in 4:16a is disputed: Although (1) “for” (in the sense of “on behalf of”) is possible and is a common English translation, the other uses of the same phrase in 4:9 (where it refers to God’s love for us) and 4:12 (where it refers to God’s indwelling of the believer) suggest that (2) the author intends to emphasize interiority here – a reference to God’s love expressed in believers. This is confirmed by the only other uses in 1 John of the verb ἔχω (ecw) with the preposition ἐν (3:15 and 5:10) both of which literally mean something in someone.
3 tn Once again μένω (menw) in its three occurrences in 4:16 looks at the mutual state of believers and God. No change of status or position is in view in the context, so the participle and both finite verbs are translated as “resides.”