¹ sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.

² tn Here μένει (menei, from μένω [menō]) has been translated as “resides” because the confession is constitutive of the relationship, and the resulting state (“God resides in him”) is in view.

⁵ sn How can the love of God reside in such a person? is a rhetorical question which clearly anticipates a negative answer: The love of God cannot reside in such a person.

² tn Or “[resident] foreigner.” The term גֵּר (ger) refers to a foreign resident, but with different social implications in different settings. Here the “stranger” stands in need of the hospitality of lodgings.

⁵ tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”

² tn A “resident who stays” would be a foreign person who was probably residing as another kind of laborer in the household of a landowner (B. A. Levine, Leviticus [JPSTC], 170-71). See v. 35 below.

² tn Heb “foreigner [singular].” Some medieval Hebrew mss, Smr, LXX, Syriac, and Vulgate add “who resides”: “the foreigner who resides in Israel” (cf., e.g., Lev 20:2 above).

³ tc The Hebrew consonantal text (Kethib) assumes the reading, “and the residents of.” The marginal reading (Qere) is “and they returned.”

² tn Heb “and honor they did to him in his death, all Judah and the residents of Jerusalem.”

² tn The terms “Levite, resident foreigner, orphan, and widow” are collective singulars in the Hebrew text (also in v. 13).

⁵ sn On the Hebrew ger (גֵּר) “resident foreigner,” see notes at Exod 12:19 and Deut 29:11.

¹ tn Heb “And if the hand of a foreigner and resident with you reaches” (cf. v. 26 for this idiom).

² sn On the Hebrew ger (גֵּר) “resident foreigner” see notes at Exod 12:19 and Deut 29:11.

³ tn On the Hebrew ger (גֵּר) “resident foreigner” see notes at Exod 12:19 and Deut 29:11.

⁴ tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.

² tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

⁴ sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.

¹ tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.

¹ tn Heb “a resident foreigner (גֵּר; ger) and an immigrant (תּוֹשָׁב; toshav).” The term גֵּר (ger) refers to a foreign resident, but with different social implications in different settings. The Patriarchs were foreign, temporary residents in parts of Canaan, who abided by the claims of local authorities (see Gen 20, 23, 26). The noun toshav (תּוֹשָׁב) is less common. Under Mosaic Law it refers to someone of lesser standing than a resident foreigner (גֵּר; ger) since the ger had given full covenantal allegiance to the Lord. While not referring to a citizen, the precise nuance of toshav as an immigrant, resident, or (temporary) settler, is not clear. But in this case it may be a case of hendiadys, where the two terms together mean “an alien resident.”

² sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.