Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God.
Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God.
Dear friends, let us continue to love one another, for love comes from God. Anyone who loves is born of God and knows God.
My beloved friends, let us continue to love each other since love comes from God. Everyone who loves is born of God and experiences a relationship with God.
My loved ones, let us have love for one another: because love is of God, and everyone who has love is a child of God and has knowledge of God.
Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God.
Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God.
|NET © [draft] ITL|
|NET © Notes||
1 tn This ὅτι (Joti) is causal, giving the reason why the readers, as believers, ought to love one another: because love comes from God. The next clause, introduced by καί (kai), does not give a second reason (i.e., is not related to the ὅτι clause), but introduces a second and additional thought: Everyone who loves is fathered by God and knows God.
2 tn As in 2:23 and 3:4, the author uses πᾶς (pas) with the present articular participle as a generalization to describe a category of people.
sn From the author’s “either/or” perspective (which tends to see things in terms of polar opposites) the use of a generalization like everyone who presents a way of categorizing the opponents on the one hand and the recipients, whom the author regards as genuine Christians, on the other. Thus everyone who loves refers to all true Christians, who give evidence by their love for one another that they have indeed been begotten by God and are thus God’s children. The opposite situation is described in the following verse, 4:8, where (although everyone [πᾶς, pas] is omitted) it is clear that a contrast is intended.
3 tn The verb γεννάω (gennaw) in this context means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children (see especially 3:9 and 5:1).