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Discovery Box| (0.19) | (2Jo 1:2) | 1 tc The prepositional phrase that begins v. 2, διὰ τὴν ἀλήθειαν (dia tēn alētheian, “because of the truth”), is missing in a number of significant mss, among them Ψ 614 1241 1505 1611 1739 1852 al. However, it looks to be a simple case of homoioteleuton, for v. 1 ends with τὴν ἀλήθειαν. For some of these mss it could be an intentional omission, for the sense of the passage is largely the same without the prepositional phrase (the following adjectival participle, in this case, would simply attach itself to the previous τὴν ἀλήθειαν). The phrase could thus have been viewed as redundant and for this reason expunged from the text. |
| (0.19) | (1Jo 5:14) | 1 tn For the third time in 5:9-14 the author uses the construction αὕτη ἐστίν (hautē estin; 5:9, 11, 14). As in the previous instance (5:11) the ὅτι (hoti) clause which follows is epexegetical (explanatory) to the pronoun αὕτη and explains what the “confidence” (παρρησία, parrēsia) consists of (technically the subject is ἡ παρρησία, the predicate nominative is the pronoun αὕτη, and the ὅτι clause explains the predicate nominative): “And the confidence which we have before him is this, namely, that if we ask anything according to his will he hears us.” |
| (0.19) | (1Jo 5:1) | 3 tc ‡ Most witnesses ([א] A P 1739 M sy) have καί (kai, “also”) before the article τόν (ton). But the external evidence for the shorter reading is significant (B Ψ 048 33 sa), and the conjunction looks to be a motivated reading in which scribes emulated the wording of 4:21 (ἀγαπᾷ καὶ τόν, agapa kai ton [“(should) also love the”]). NA27 places the conjunction in brackets, indicating doubts as to its authenticity, while NA28 keeps the conjunction but omits the brackets. |
| (0.19) | (1Jo 4:21) | 1 tn The ἵνα (hina) clause in 4:21 could be giving (1) the purpose or (2) the result of the commandment mentioned in the first half of the verse, but if it does, the author nowhere specifies what the commandment consists of. It makes better sense to understand this ἵνα clause as (3) epexegetical to the pronoun ταύτην (tautēn) at the beginning of 4:21 and thus explaining what the commandment consists of: “that the one who loves God should love his brother also.” |
| (0.19) | (1Jo 4:18) | 1 sn The entire phrase fear has to do with punishment may be understood in two slightly different ways: (1) “fear has its own punishment” or (2) “fear has to do with [includes] punishment.” These are not far apart, however, and the real key to understanding the expression lies in the meaning of the word “punishment” (κόλασις, kolasis). While it may refer to torture or torment (BDAG 555 s.v. 1) there are numerous Koine references involving eternal punishment (2 Macc 4:38; T. Reu. 5:5; T. Gad 7:5) and this is also the use in the only other NT reference, Matt 25:46. In the present context, where the author has mentioned having confidence in the day of judgment (4:17), it seems virtually certain that eternal punishment (or fear of it) is what is meant here. The (only) alternative to perfected love, which results in confidence at the day of judgment, is fear, which has to do with the punishment one is afraid of receiving at the judgment. As 4:18b states, “the one who fears [punishment] has not been perfected in love.” It is often assumed by interpreters that the opposite to perfected love (which casts out fear) is imperfect love (which still has fear and therefore no assurance). This is possible, but it is not likely because the author nowhere mentions ‘imperfect’ love, and for him the opposite of ‘perfected’ love appears to be not imperfect love but hate (cf. 4:20). In other words, in the antithetical (‘either/or’) categories in which the author presents his arguments, one is either a genuine believer, who becomes ‘perfected’ in love as he resides in love and in a mutually indwelling relationship with God (cf. 4:16b), or one is not a genuine believer at all, but one who (like the opponents) hates his brother, is a liar, and does not know God at all. This individual should well fear judgment and eternal punishment because in the author’s view that is precisely where such a person is headed. |
| (0.19) | (1Jo 4:13) | 1 tn Again whether the referent of the phrase ἐν τούτῳ (en toutō) (1) precedes or (2) follows is a problem. This time there are two ὅτι (hoti) clauses which follow. The first is an indirect discourse clause related to γινώσκομεν (ginōskomen) and giving the content of what believers know: “that we reside in him and he in us.” The second ὅτι clause is epexegetical (or explanatory) to the ἐν τούτῳ phrase, explaining how believers know that they reside in God and God remains in them: “in that he has given us of his Spirit.” |
| (0.19) | (1Jo 4:7) | 2 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. |
| (0.19) | (1Jo 4:1) | 1 sn 1 John 4:1-6. These verses form one of three units within 1 John that almost all interpreters consider a single unit and do not divide up (the other two are 2:12-14 and 15-17). The subject matter is so clearly different from the surrounding context that these clearly constitute separate units of thought. Since the Holy Spirit is not the only spirit active in the world, the author needs to qualify for the recipients how to tell if a spirit comes from God. The “test” is the confession in 4:2. |
| (0.19) | (1Jo 3:19) | 4 tn Both ἔμπροσθεν (emprosthen) in 3:19 and ἐνώπιον (enōpion) in 3:22 are improper prepositions and both express the meaning “before” in the sense of “in the presence of.” (1) Some interpreters have tried to see a subtle distinction in meaning between the two in 3:19 and 22, but (2) as BDF §214.6 points out, ἔμπροσθεν and ἐνώπιον, along with a third classical expression ἐναντίον (enantion), all refer to being in someone’s presence and are essentially interchangeable. There can be little doubt that once more the author’s fondness for stylistic variation in terminology is at work here. |
| (0.19) | (1Jo 3:9) | 5 tn The closest meaning for σπέρμα (sperma) in this context is “male generating seed” (cf. BDAG 937 s.v. 1.b), although this is a figurative rather than a literal sense. Such imagery is bold and has seemed crudely anthropomorphic to some interpreters, but it poses no more difficulty than the image of God as a male parent fathering Christians that appears in John 1:13 and is behind the use of γεννάω (gennaō) with reference to Christians in 1 John 2:29; 3:9; 4:7; 5:1, 4, and 18. |
| (0.19) | (1Jo 2:23) | 1 tc The Byzantine text, with a handful of other mss (81 642 1175 2492 M), lacks the last eight words of this verse, “The person who confesses the Son has the Father also” (ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει, ho homologōn ton huion kai ton patera echei). Although shorter readings are often preferred (since scribes would tend to add material rather than delete it), if an unintentional error is likely, shorter readings are generally considered secondary. This is a classic example of such an unintentional omission: The τὸν πατέρα ἔχει of the preceding clause occasioned the haplography, with the scribe’s eye skipping from one τὸν πατέρα ἔχει to the other. |
| (0.19) | (1Jo 2:3) | 1 sn Now. The author, after discussing three claims of the opponents in 1:6, 8, and 10 and putting forward three counterclaims of his own in 1:7; 1:9, and 2:1, now returns to the theme of “God as light” introduced in 1:5. The author will now discuss how a Christian may have assurance that he or she has come to know the God who is light, again by contrast with the opponents who make the same profession of knowing God, but lack the reality of such knowledge, as their behavior makes clear. |
| (0.19) | (2Pe 3:9) | 3 sn He does not wish for any to perish. This verse has been a battleground between Arminians and Calvinists. The former argue that God wants all people to be saved, but either through inability or restriction of his own sovereignty does not interfere with peoples’ wills. Some of the latter argue that the “any” here means “any of you” and that all the elect will repent before the return of Christ because this is God’s will. Both of these positions have problems. The “any” in this context means “any of you.” (This can be seen by the dependent participle which gives the reason why the Lord is patient “toward you.”) There are hints throughout this letter that the readership may be mixed, including both true believers and others who are “sitting on the fence” as it were. But to make the equation of this readership with the elect is unlikely. This would seem to require, in its historical context, that all of these readers would be saved. But not all who attend church know the Lord or will know the Lord. Simon the Magician, whom Peter had confronted in Acts 8, is a case in point. This is evident in contemporary churches when a pastor addresses the congregation as “brothers, sisters, saints, etc.,” yet concludes the message with an evangelistic appeal. When an apostle or pastor addresses a group as “Christian” he does not necessarily think that every individual in the congregation is truly a Christian. Thus, the literary context seems to be against the Arminian view, while the historical context seems to be against (one representation of) the Calvinist view. The answer to this conundrum is found in the term “wish” (a participle in Greek from the verb boulomai). It often represents a mere wish, or one’s desiderative will, rather than one’s resolve. Unless God’s will is viewed on the two planes of his desiderative and decretive will (what he desires and what he decrees), hopeless confusion will result. The scriptures amply illustrate both that God sometimes decrees things that he does not desire and desires things that he does not decree. It is not that his will can be thwarted, nor that he has limited his sovereignty. But the mystery of God’s dealings with humanity is best seen if this tension is preserved. Otherwise, either God will be perceived as good but impotent or as a sovereign taskmaster. Here the idea that God does not wish for any to perish speaks only of God’s desiderative will, without comment on his decretive will. |
| (0.19) | (2Pe 2:12) | 1 tn 2 Pet 2:12 through 16 constitute one cumbersome sentence in Greek. It is difficult to tell whether a hard break belongs in the middle of v. 13, as the translation has it, or whether the compounding of participles is meant in a loosely descriptive sort of way, without strong grammatical connection. Either way, the sentence rambles in a way that often betrays a great “vehemence of spirit” (A. T. Robertson, Grammar, 435). The author is obviously agitated at these false teachers who are to come. |
| (0.19) | (2Pe 1:18) | 2 tn 2 Pet 1:17-18 comprise one sentence in Greek, with the main verb “heard” in v. 18. All else is temporally subordinate to that statement. Hence, more literally these verses read as follows: “For when he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: ‘This is my beloved Son, in whom I am delighted,’ we ourselves heard this voice when it was conveyed from heaven, when we were with him on the holy mountain.” |
| (0.19) | (2Pe 1:10) | 5 tn The words “into sin” are not in the Greek text, but the Greek word πταίω (ptaiō) is used in soteriological contexts for more than a mere hesitation or stumbling. BDAG 894 s.v. 2 suggests that here it means “be ruined, be lost,” referring to loss of salvation, while also acknowledging that the meaning “to make a mistake, go astray, sin” is plausible in this context. Alternatively, the idea of πταίω here could be that of “suffer misfortune” (so K. L. Schmidt, TDNT 6:884), as a result of sinning. |
| (0.19) | (2Pe 1:4) | 4 tn The aorist participle ἀποφυγόντες (apophugontes) is often taken as attendant circumstance to the preceding verb γένησθε (genēsthe). As such, the sense is “that you might become partakers…and might escape…” However, it does not follow the contours of the vast majority of attendant circumstance participles (in which the participle precedes the main verb, among other things). Further, attendant circumstance participles are frequently confused with result participles (which do follow the verb). Many who take this as attendant circumstance are probably viewing it semantically as result (“that you might become partakers…and [thereby] escape…”). But this is next to impossible since the participle is aorist: Result participles are categorically present tense. |
| (0.19) | (1Pe 5:2) | 2 tc A few significant and early witnesses mss (א* B sa) lack ἐπισκοποῦντες (episkopountes, “exercising oversight”), but the participle enjoys otherwise good ms support (P72 א2 A P Ψ 33 1739 M lat bo). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder. |
| (0.19) | (1Pe 5:7) | 1 sn Casting. According to ExSyn 630, “Although treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [casting] should be connected with the verb of v 6, ταπεινώθητε [tapeinōthēte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.” |
| (0.19) | (1Pe 4:1) | 2 sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes. |
