¹ tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.

¹ sn Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10; Titus 2:11-14; 3:4-7 for similar ideas.

¹ sn The phrase Through Silvanus means either that Silvanus was the secretary (amanuensis) who assisted Peter in writing or composing the letter (cf. Rom 16:22) or that he carried the letter to the churches. The latter sense is more likely since this is the meaning of the Greek wording when it is used elsewhere (cf. Acts 15:23; Ignatius, Letter to the Romans 10:1; Letter to the Philadelphians 11:2; Letter to the Smyrnaeans 12:1; Polycarp, Letter to the Philippians 14), though it is perhaps possible that both ideas could be incorporated by this expression. For a detailed argument regarding this issue, see E. R. Richards, “Silvanus Was Not Peter’s Secretary: Theological Bias in Interpreting διὰ Σιλουανοῦ…ἔγραψα,” JETS 43 (September 2000): 417-32.

² sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.

⁵ tn The key to understanding the first major section of 1 John, 1:5-3:10, is found in the statement in v. 5: “God is light and in him there is no darkness at all.” The idea of “proclamation” – the apostolic proclamation of eyewitness testimony which the prologue introduces (1:2, 3) – is picked up in 1:5 by the use of the noun ἀγγελία (angelia) and the verb ἀναγγέλλομεν (anangellomen), cognate to the verb in 1:3. The content of this proclamation is given by the ὅτι (Joti) clause in 1:5 as the assertion that God is light, so this statement should be understood as the author’s formulation of the apostolic eyewitness testimony introduced in the prologue. (This corresponds to the apostolic preaching elsewhere referred to as κήρυγμα [khrugma], although the term the Apostle John uses here is ἀγγελία.)

¹ sn I am writing to you. The author appears to have been concerned that some of his readers, at least, would accept the claims of the opponents as voiced in 1:6, 8, and 10. The counterclaims the author has made in 1:7, 9, and 2:1 seem intended to strengthen the readers and reassure them (among other things) that their sins are forgiven. Further assurances of their position here is in keeping with such a theme, and indeed, the topic of reassurance runs throughout the entire letter (see the purpose statement in 5:13). Finally, in such a context the warning which follows in 2:15-17 is not out of place because the author is dealing with a community that is discouraged by the controversy which has arisen within it and that is in need of exhortation.

¹ sn Antichrists are John’s description for the opponents and their false teaching, which is at variance with the apostolic eyewitness testimony about who Jesus is (cf. 1:1-4). The identity of these opponents has been variously debated by scholars, with some contending (1) that these false teachers originally belonged to the group of apostolic leaders, but departed from it (“went out from us,” v. 19). It is much more likely (2) that they arose from within the Christian communities to which John is writing, however, and with which he identifies himself. This identification can be seen in the interchange of the pronouns “we” and “you” between 1:10 and 2:1, for example, where “we” does not refer only to John and the other apostles, but is inclusive, referring to both himself and the Christians he is writing to (2:1, “you”).

¹ tn It is difficult to know whether the phrase καὶ αὕτη ἐστιν (kai Jauth estin) refers (1) to the preceding or (2) to the following material, or (3) to both. The same phrase occurs at the beginning of 1:5, where it serves as a transitional link between the prologue (1:1-4) and the first major section of the letter (1:5-3:10). It is probably best to see the phrase here as transitional as well; thus καί (kai) has been translated “now” rather than “and.” The accusative phrase at the end of v. 25, τὴν ζωὴν τὴν αἰώνιον (thn zwhn thn aiwnion), stands in apposition to the relative pronoun ἥν (Jhn), whose antecedent is ἡ ἐπαγγελία (Jh epangelia; see BDF §295). Thus the “promise” consists of “eternal life.”

¹ tn Once again there is the problem of determining whether the phrase ἐν τούτῳ (en toutw) refers (1) to what precedes or (2) to what follows. This is the first of 5 uses of the phrase in the present section (4:9, 10, 13, 17; 5:2). In this case (as also in the next two instances) there is a ὅτι (Joti) clause following which is related and which explains (i.e., which is epexegetical to) the phrase ἐν τούτῳ. Thus the meaning here is, “By this the love of God is revealed in us: that God has sent his only Son into the world in order that we might live through him.”

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.

¹ sn The church mentioned here, which the author says he may visit (3 John 10) is not the same as the one mentioned in 3 John 6, to which the author apparently belongs (or of which he is in charge). But what is the relationship of this church in v. 9 to Gaius, to whom the letter is addressed? It is sometimes suggested that Gaius belongs to this church, but that seems unlikely, because the author uses a third-person pronoun to refer to the other members of the church (among them). If Gaius were one of these it would have been much more natural to use a second-person pronoun: “Diotrephes, who loves to be first among you.” Thus it seems probable that Gaius belongs to (or is in charge of) one local church while Diotrephes is in another, a church known to Gaius but to which he does not belong.

² sn The figurative phrase with pen and ink is parallel to 2 John 12, suggesting that both letters may well have been written at approximately the same time and in similar situations. The author tells Gaius that he has more to say, but does not wish to do so in writing; he would rather talk in person (3 John 14). It appears that the author anticipates a personal visit to Gaius’ church in the very near future. This may be the same visit mentioned in connection with Diotrephes in v. 10. Gaius’ church and Diotrephes’ church may have been in the same city, or in neighboring towns, so that the author anticipates visiting both on the same journey.

⁵ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

¹ sn In view of the apparent failure of the mission, Moses seeks Yahweh for assurance. The answer from Yahweh not only assures him that all is well, but that there will be a great deliverance. The passage can be divided into three parts: the complaint of Moses (5:22-23), the promise of Yahweh (6:1-9), and the instructions for Moses (6:10-13). Moses complains because God has not delivered his people as he had said he would, and God answers that he will because he is the sovereign covenant God who keeps his word. Therefore, Moses must keep his commission to speak God’s word. See further, E. A. Martens, “Tackling Old Testament Theology,” JETS 20 (1977): 123-32. The message is very similar to that found in the NT, “Where is the promise of his coming?” (2 Pet 3:4). The complaint of Moses (5:22-23) can be worded with Peter’s “Where is the promise of his coming?” theme; the assurance from Yahweh (6:1-9) can be worded with Peter’s “The Lord is not slack in keeping his promises” (2 Pet 3:9); and the third part, the instructions for Moses (6:10-13) can be worded with Peter’s “Prepare for the day of God and speed its coming” (2 Pet 3:12). The people who speak for God must do so in the sure confidence of the coming deliverance – Moses with the deliverance from the bondage of Egypt, and Christians with the deliverance from this sinful world.

³ sn The reddish color of cedar wood and the crimson colored fabric called for in v. 4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring “two live” birds (v. 4a), to slaughter one of them “over fresh water” (literally “living water,” v. 5b), and the subsequent ritual with the (second) “live” bird (vv. 6-7) combine to communicate the concept of “life” and “being alive” in this passage. This contrasts with the fear of death associated with the serious skin diseases in view here (see, e.g., Aaron’s description of Miriam’s skin disease in Num 12:12, “Do not let her be like the dead one when it goes out from its mother’s womb and its flesh half eaten away”). Since the slaughtered bird here is not sacrificed at the altar and is not designated as an expiatory “sin offering,” this ritual procedure probably symbolizes the renewed life of the diseased person and displays it publicly for all to see. It is preparatory to the expiatory rituals that will follow (vv. 10-20, esp. vv. 18-20), but is not itself expiatory. Thus, although there are important similarities between the bird ritual here, the scapegoat on the Day of Atonement (Lev 16:20-22), and the red heifer for cleansing from corpse contamination (Num 19), this bird ritual is different in that the latter two constitute “sin offerings” (Lev 16:5, 8-10; Num 19:9, 17). Neither of the birds in Lev 14:4-7 is designated or treated as a “sin offering.” Nevertheless, the very nature of the live bird ritual itself and its obvious similarity to the scapegoat ritual suggests that the patient’s disease has been removed far away so that he or she is free from its effects both personally and communally.

³ tn Heb “had visited” or “taken note of.” The basic meaning of פָּקַד (paqad) is “observe, examine, take note of” (T. F. Williams, NIDOTTE 3:658), so it sometimes appears with זָכַר (zakhar, “to remember”; Pss 8:4 [MT 5]; 106:4; Jer 14:10; 15:15; Hos 8:13; 9:9) and רָאָה (ra’ah, “to see”; Exod 4:31; Ps 80:14 [MT 15]; NIDOTTE 3:659). It often emphasizes the cause/effect response to what is seen (NIDOTTE 3:659). When God observes people in need, it is glossed “be concerned about, care for, attend to, help” (Gen 21:1; 50:24, 25; Exod 4:31; Ruth 1:6; 1 Sam 2:21; Jer 15:15; Zeph 2:7; Zech 10:3b; NIDOTTE 3:661). When humans are the subject, it sometimes means “to visit” needy people to bestow a gift (Judg 15:1; 1 Sam 17:18). Because it has such a broad range of meanings, its use here has been translated variously: (1) “had visited” (KJV, ASV, NASV, RSV; so BDB 823-24 s.v. פָּקַד); (2) “had considered” (NRSV) and “had taken note of” (TNK; so HALOT 955-57 s.v. פקד); and (3) “had come to the aid of” (NIV), “had blessed” (TEV), and “had given” (CEV; so NIDOTTE 3:657). When God observed the plight of his people, he demonstrated his concern by benevolently giving them food.

¹ tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisvÿ’um lekhem, “they are filled with food”) assumes (1) an emendation of יָשׁיּב עַמּוֹ (yashyyv, “he will bring back his people”) to יִשְׂבְעוּם (yisvÿ’um, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [sava’] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (sava’; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more.

⁷ tn The phrase עִנְיַן רָע (’inyan ra’, “rotten business, grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel) “futile” in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנַה (’anah) means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern, care”). The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III עָנָה). The phrase עִנְיַן רָע is treated creatively by English translations: “sore travail” (KJV, ASV), “sad travail” (YLT), “painful occupation” (Douay), “sorry business” (NEB), “sorry task” (Moffatt), “thankless task” (NAB), “grievous task” (NASB), “trying task” (MLB), “unhappy business” (RSV, NRSV, NJPS), and “heavy burden” (NIV).

² tn The noun זְמָן (zÿman) denotes “appointed time” or “appointed hour” (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן; see Eccl 3:1; Esth 9:27, 31; Neh 2:6; Sir 43:7), e.g., the appointed or designated time for the Jewish feasts (Esth 9:27, 31), the length of time that Nehemiah set for his absence from Susa (Neh 2:6), and the appointed times in the Jewish law for the months to begin (Sir 43:7). It is used in parallelism with מועד (“appointed time”), i.e., מועד ירח (“the appointed time of the moon”) parallels זמני חק (“the appointed times of the law”; Sir 43:7). The related verb, a Pual of זָמַן (zaman), means “to be appointed” (HALOT 273 s.v. זְמָן); e.g. Ezra 10:14; Neh 10:35; 13:31. These terms may be related to the noun I זִמָּה (zimmah, “plan; intention”; Job 17:11; HALOT 272 s.v. I זִמָּה) and מְזִמָּה (mÿzimmah, “purpose; plan; project”), e.g., the purposes of God (Job 42:2; Jer 23:20; 30:24; 51:11) and man’s plan (Isa 5:12); see HALOT 566 s.v. מְזִמָּה; BDB 273 s.v. מְזִמָּה.

⁷ tn The adjective רָע (ra’, “evil”) here means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice, wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase עִנְיַן רָע (’inyan ra’, “unhappy business; rotten business; grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel, “futile”) in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנָה (’anah) means “to be occupied; to be busy with (בְּ, bet),” e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern; care.” The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III ענה). HALOT 857 s.v. עִנְיָן renders the phrase as “unhappy business” here. The phrase עִנְיַן רָע, is treated creatively by English versions: KJV, ASV “sore travail”; YLT “sad travail”; Douay “grievous vexation”; RSV, NRSV, NJPS “unhappy business”; NEB, Moffatt “sorry business”; NIV “miserable business”; NAB “worthless task”; NASB “grievous task”; MLB “sorry situation”; NLT “depressing.”