If we say: namely, to ourselves, or to each other.
If: In verses 6, 8, 10 the force of this conjrunction (in the Greek ean with the subjunctive of the aorist or the present tense) is “expectational” rather than conditional or hypothetical. It introduces something which under certain circumstances and from a given standpoint in the present is expected to occur. The rendering to be used should therefore have the meaning of ‘when,’ ‘whenever,’ ‘in the circumstances that.’
We: the opinion quoted is that of the false teachers (see Introduction pages 3 and following), who have found adherents among the persons whom the author is addressing. He might have said “if a man says,” “if you say,” or even “if some among you say,” but he prefers to use what one commentator has called “the preacher’s ‘we,’ ” the use of which is not only a matter of tact, particularly appropriate where error has to be corrected, but also belongs to the language of the Church as a fellowship. Accordingly we has inclusive force here. The same holds true of the other occurrences of the pronoun of the first person plural throughout 1.5–2.11.
We have fellowship with him, or, specifying the pronoun, ‘with God.’ For possible renderings of fellowship see comments on 1 John 1.3.
What the writer’s opponents are saying here is in stark contrast with what they are actually doing (see next clause). The words may again be rendered as indirect or as direct discourse. In the latter case a shift to a compound subject may be preferable; compare, for example, ‘God and I are of one mind,’ as one American Indian language has it.
While we walk in darkness is the second part of the sentence governed by the conjunction if, or ‘when.’ It is in strong contrast to the first part, we walk (referring to behavior, see below) contrasting to “we say,” and in darkness (which is emphatic by position) contrasting to “in fellowship with him.” Consequently the Greek connective kai and has adversative force, expressed by such renderings as ‘and yet,’ ‘but,’ ‘but at the same time,’ ‘while,’ ‘whereas.’ To bring out the emphatic position of “in darkness,” one may say ‘and yet it is in darkness that we walk,’ ‘but our life has only darkness.’
† Walk is a semitic use of the verb in the sense of ‘to pursue a way of life,’ ‘to live,’ ‘to conduct oneself.’ In some languages other verbs are employed with the same metaphorical value; for example, ‘to be sitting,’ ‘to move about’ (in a language where ‘to walk’ would suggest a contrast to running). In this sense the verb occurs also in 1.7 and 2.6, 12. And compare “to follow” in 2 John 4 and 3 John 3-4, where the Greek literally has “to walk in,” and 2 John 6, where it has “to walk according to.”
The word darkness refers here mainly to the ethical aspects of the term. This has been made explicit in some versions; compare, for example, ‘in darkness doing evil,’ ‘doing dark deeds.’
Having mentioned in verse 6a the opinion and behavior of his opponents, John proceeds in verse 6b to unmask them in the light of the true gospel of the eyewitnesses. He shows that their deeds are a negation of what they pretend to be and should be.
The structure of the sentence corresponds to that of verse 8bc and verse 10bc, each of which has also two parts, the first positive, the second negative. This stylistic feature is important as indication of the discourse structure of this section. It should preferably be preserved in translation.
We lie: in the Johannine writings the verb lie refers to all that is not of God, not only words but also attitudes or actions that are not in keeping with God’s will. Accordingly it may have to be rendered ‘we do and say what is false/untrue.’ In the present context, however, the reference is primarily to words, because the verb parallels “we say,” and because the wider meaning would result in a tautology, the next clause also containing a reference to attitude and action; hence ‘we tell lies,’ ‘we say what is false/untrue.’
For lie in this meaning some languages build an expression on a term that has the basic meaning of ‘crooked.’ Others use an idiomatic phrase such as ‘to be able to spread rumors,’ ‘to chop water’ (as a fitting symbol for the telling of fabricated stories), ‘to speak much,’ ‘to let the mouth fall,’ ‘to rack loose one’s mouth.’
(We) do not live according to the truth is in Greek literally “we do not do the truth.” The phrase is formed in imitation of a Hebrew idiom. Similar constructions of the verb do followed by an abstract noun occur rather often in this Letter; compare “to do the will of God” (2.17), “to do righteousness” (2.29; 3.7, 10), “to do sin” (3.4, 8-9), “to do lawlessness” (3.4), “to do what is pleasing before him” (3.22), “to do his commandments” (5.2). The idiom serves to express regular action in accordance with the quality inherent in the noun (compare Translators’ Translation on 3.4).
A literal rendering of this construction is in many places impossible, including the present verse; hence the rendering found here in Revised Standard Version, or such renderings as ‘to keep to the truth,’ ‘to do (or follow) what is true,’ ‘to obey the truth.’ If further adjustment is required, one may say something like ‘to act according to God’s will,’ ‘to do what is pleasing to God.’
† Truth means what is in keeping with fact, then, what conforms to a standard, namely, the standard of God’s will. In the latter meaning it is used here and in 2.21a; 2 John 4; 3 John 3-4, 12. Several languages have a specific term for truth. In others the rendering is more or less descriptive; for example, ‘what is known,’ ‘what can be known,’ ‘what is belief-worthy.’ In some the rendering has the basic meaning ‘straight.’
Quoted with permission from Haas, C., de Jonge, M. and Swellengrebel, J.L. A Handbook on The First Letter of John. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .