¹ sn Many is a reference to Paul’s opponents.

⁵ tn “False prophets” refers to the secessionist opponents (compare 2:19).

¹ sn Them refers to the secessionist opponents, called “false prophets” in 4:1 (compare 2:19).

¹ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.

³ sn Ultimately Paul is referring here to the false arguments of his opponents, calling them figuratively “strongholds.” This Greek word (ὀχύρωμα, ochurōma) is used only here in the NT.

¹ tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.

¹ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

³ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

⁴ tc The Kethib is the imperfect יָבֹא (yavoʾ), “his opponent comes and….” The Qere is the conjunction with the participle/perfect tense form וּבָא (uvaʾ), “[but] then his opponent comes and….” The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translation.

¹ sn The one who hates his fellow Christian. The author’s paradigm for the opponents portrays them as those who show hatred for fellow Christians (Grk “brothers,” but not referring to one’s physical siblings). This charge will be much more fully developed in chap. 3, where the author will compare the opponents to Cain (who is the model for one who hates a brother, since he ultimately murdered his own brother). In 1 John 3:17 the specific charge against the opponents will be failing to give material aid to a brother in need.

¹ sn Shares in his evil deeds. Giving a public greeting could be understood by an onlooker to suggest agreement with the (false) teaching of the opponents and is thus prohibited by John.

² tn Here μένω (menō) has been translated “remain” rather than “reside” since a change in status or position is present in the context: The opponents did not “remain” but “ran on ahead.”

⁵ sn All those who know the truth refers to true Christians who are holding fast to the apostolic Christology in the face of the secessionist opponents described in 1 John.

² sn In understanding how “God’s testimony” (added to the three witnesses of 5:8) can consist of eternal life it is important to remember the debate between the author and the opponents. It is not the reality of eternal life (whether it exists at all or not) that is being debated here, but rather which side in the debate (the author and his readers or the opponents) possesses it (this is a key point). The letter began with a testimony that “the eternal life” has been revealed (1:2), and it is consummated here with the reception or acknowledgment of that eternal life as the final testimony. This testimony (which is God’s testimony) consists in eternal life itself, which the author and the readers possess, but the opponents do not. This, for the author, constitutes the final apologetic in his case against the opponents.

¹ tn Though the apostle uses the term ταπεινοφροσύνῃ (tapeinophrosunē) elsewhere in a positive sense (cf. 3:12), here and in v. 23 the sense is negative and reflects the misguided thinking of Paul’s opponents.

¹ sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents’ destruction and of their own salvation.

² sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?

¹ sn The ‘super-apostles’ refers either (1) to the original apostles (the older interpretation) or (2) more probably, to Paul’s opponents in Corinth, in which case the designation is ironic.