1 John 2:7

7. For ἀδελφοί ([464][465]) read ἀγαπητοί ([466][467][468][469][470]), and after ἠκούσατε omit ἀπ ̓ ἀρχῆς with [471][472][473][474][475] and Versions against [476][477].

[464] 9th century. All three Epistles.
[465] 9th century. All three Epistles.
[466] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.
[467] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.
[468] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.
[469] 5th century. A palimpsest: the original writing has been partially rubbed out and the works of Ephraem the Syrian have been written over it. In the National Library at Paris. Part of the First and Third Epistles; 1 John 1:1 to 1 John 4:2; 3 John 1:3-14. Of the whole N.T. the only Books entirely missing are 2 John and 2 Thessalonians.

[470] 9th century. A palimpsest. All three Epistles excepting 1 John 3:19 to 1 John 5:1. There is a facsimile of a portion in Hammond’s Outlines of Textual Criticism showing the late leaning uncial letters of the 9th century (Acts 4:10-15), with cursives of the 13th (Hebrews 7:17-25) written over them.

[471] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.
[472] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.
[473] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.
[474] 5th century. A palimpsest: the original writing has been partially rubbed out and the works of Ephraem the Syrian have been written over it. In the National Library at Paris. Part of the First and Third Epistles; 1 John 1:1 to 1 John 4:2; 3 John 1:3-14. Of the whole N.T. the only Books entirely missing are 2 John and 2 Thessalonians.

[475] 9th century. A palimpsest. All three Epistles excepting 1 John 3:19 to 1 John 5:1. There is a facsimile of a portion in Hammond’s Outlines of Textual Criticism showing the late leaning uncial letters of the 9th century (Acts 4:10-15), with cursives of the 13th (Hebrews 7:17-25) written over them.

[476] 9th century. All three Epistles.
[477] 9th century. All three Epistles.

7. ἀγαπητοί. This, the true reading, is specially suitable as the opening to this section (7–11), in which the subject of ἀγάπη comes to the front. In the second part of the Epistle, in which ἀγάπη is the main subject, ἀγαπητοί becomes the prevailing form of address (1 John 3:2; 1 John 3:21; 1 John 4:1; 1 John 4:7; 1 John 4:11). Augustine always in this Epistle renders ἀγαπητοί dilectissimi, the Vulgate always carissimi; but Contra Pelag. 13 Jerome has dilectissimi in 1 John 2:3. οὐκ ἐντολὴν καινὴν γραφω. The order of the Greek is worth preserving: not a new commandment do I write. What commandment is here meant? To imitate Christ (1 John 2:6)? Or, to practise brotherly love (1 John 2:9-11)? Practically it makes little matter which answer we give, for at bottom these are one and the same. They are different aspects of walking in the light. But a definite command of some kind is meant, not vaguely the whole Gospel: had he meant the latter, S. John would rather have said ‘the word’ or ‘the truth.’ See on 1 John 2:11. Καινός, as distinct from νέος, is ‘fresh, novel,’ as opposed to ‘worn out’ and ‘familiar.’ It may imply either praise, as being a reformation (κ. διαθήκη, κ. κτίσις, οὐρανὸς κ. καὶ γῆ κ.), or blame, as being an innovation (διδαχὴ κ., κ. θεοί). Νέος is ‘new, young,’ as opposed to ‘old, aged.’ In Mark 2:22 we have both words: ‘new wine into fresh wineskins.’ Trench, Synonyms of N.T., 209; Cremer, 321. In its better sense καινός is a favourite word with S. John.

εἴχετε�ʼ ἀρχῆς. As already noticed (1 John 1:1) the meaning of ‘beginning must always depend upon the context. Several interpretations have been suggested here, and all make good sense. (1) From the beginning of the human race: brotherly love is an original human instinct. Christian Ethics are here as old as humanity. S. Athanasius takes it in this sense. (2) From the beginning of the Law: ‘Thou shalt love thy neighbour as thyself’ (Leviticus 19:18) was commanded by Moses. Christian Ethics are in this only a repetition of Judaism. (3) From the beginning of your life as Christians. This was one of the first things ye were taught. On the whole this seems best, especially as we have the aorist, which ye heard, not the perfect, as A.V., ye have heard (see on 1 John 2:18): comp. 1 John 2:24 and especially 1 John 3:11; 2 John 1:5-6. The second ἀπʼ ἀρχῆς is not genuine: see critical notes. Note that both ἐντολή and λόγος, being convertible terms, have the article. See on 1 John 3:4.