⁵ sn The term Philistines has been viewed by modern scholarship as an anachronism, since the Philistines were not believed to have settled in the region until the reign of Rameses III (in which case the term would not fit either the early or the late view of the exodus). But the OT clearly refers to Philistines in the days of the patriarchs. The people there in the earlier period may have been Semites, judging from their names, or they may have been migrants from Crete in the early time. The Philistines after the exodus were of Greek origin. The danger of warfare at this time was clearly with Canaanitish tribes. For further details, see K. A. Kitchen, “The Philistines,” Peoples of Old Testament Times, 53-54; J. M. Grintz, “The Immigration of the First Philistines in the Inscriptions,” Tarbiz 17 (1945): 32-42, and Tarbiz 19 (1947): 64; and E. Hindson, The Philistines and the Old Testament (Grand Rapids: Baker, 1970), 39-59.

¹ sn It would be difficult to identify who this “new king” might be, since the chronology of ancient Israel and Egypt is continually debated. Scholars who take the numbers in the Bible more or less at face value would place the time of Jacob’s going down to Egypt in about 1876 b.c. This would put Joseph’s experience in the period prior to the Hyksos control of Egypt (1720-1570’s), and everything in the narrative about Joseph points to a native Egyptian setting and not a Hyksos one. Joseph’s death, then, would have been around 1806 b.c., just a few years prior to the end of the 12th Dynasty of Egypt. This marked the end of the mighty Middle Kingdom of Egypt. The relationship between the Hyksos (also Semites) and the Israelites may have been amicable, and the Hyksos then might very well be the enemies that the Egyptians feared in Exodus 1:10. It makes good sense to see the new king who did not know Joseph as either the founder (Amosis, 1570-1546) or an early king of the powerful 18th Dynasty (like Thutmose I). Egypt under this new leadership drove out the Hyksos and reestablished Egyptian sovereignty. The new rulers certainly would have been concerned about an increasing Semite population in their territory (see E. H. Merrill, Kingdom of Priests, 49-55).

² tn Heb “God will seek that which is driven away.” The meaning of יְבַקֵּשׁ אֶת־נִרְדָּף (y^evaqqesh ʾet nirdaf) is difficult to determine: יְבַקֵּשׁ (y^evaqqesh) is Piel imperfect third person masculine singular from בָּקַשׁ (baqash, “to seek”) and נִרְדָּף (nirdaf) is a Niphal participle third person masculine singular from רָדַף (radaf, “to drive away”). There are several options: (1) God watches over the persecuted: יְבַקֵּשׁ (“seeks”) functions as a metonymy of cause for effect (i.e., to protect), and אֶת־נִרְדָּף (“what is driven away”) refers to “those who are persecuted.” But this does not fit the context. (2) God will call the past to account: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to hold accountable), and אֶת־נִרְדָּף is a metonymy of attribute (i.e., the past). This approach is adopted by several English translations: “God requires that which is past” (KJV), “God will call the past to account” (NIV) and “God summons each event back in its turn” (NEB). (3) God finds what has been lost: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to find), and אֶת־נִרְדָּף refers to what has been lost: “God restores what would otherwise be displaced” (NAB). (4) God repeats what has already occurred: יְבַקֵּשׁ functions as a metonymy of effect (i.e., to repeat), and אֶת־נִרְדָּף is a metonymy (i.e., that which has occurred). This fits the context and provides a tight parallel with the preceding line: “That which is has already been, and that which will be has already been” (3:15a) parallels “God seeks [to repeat] that which has occurred [in the past].” This is the most popular approach among English versions: “God restores that which has past” (Douay), “God seeks again that which is passed away” (ASV), “God seeks what has passed by” (NASB), “God seeks what has been driven away” (RSV), “God seeks out what has passed by” (MLB), “God seeks out what has gone by” (NRSV), and “God is ever bringing back what disappears” (Moffatt).

⁴ sn Also loves the child fathered by him. Is the meaning of 5:1b a general observation or a specific statement about God and Christians? There are three ways in which the second half of 5:1 has been understood: (1) as a general statement, proverbial in nature, applying to any parent: “everyone who loves the father also loves the child fathered by him.” (2) This has also been understood as a statement that is particularly true of one’s own parent: “everyone who loves his own father also loves the (other) children fathered by him (i.e., one’s own brothers and sisters).” (3) This could be understood as a statement which refers particularly to God, in light of the context (5:1a): “everyone who loves God who fathered Christians also loves the Christians who are fathered by God.” Without doubt options (2) and (3) are implications of the statement in its present context, but it seems most probable that the meaning of the statement is more general and proverbial in nature (option 1). This is likely because of the way in which it is introduced by the author with πᾶς ὁ (pas ho) + participle. The author could have been more explicit and said something like, “everyone who loves God also loves God’s children” had he intended option (3) without ambiguity. Yet that, in context, is the ultimate application of the statement because it ultimately refers to the true Christian who, because he loves God, also loves the brethren, those who are God’s offspring. This is the opposite of 4:20, where the author asserted that the opponents, who profess to love God but do not love the brethren, cannot really love God because they do not love the brethren.

¹ tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, “How long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name…” Most commentaries complain that the text is difficult and that there is no subject for “is there.” However, the long construct qualification “in the hearts of” has led to the lack of observation that the proper subject is “the plotting to make my people forget.” There are no exact parallels, but Jer 14:22 and Neh 5:5 follow the same structure. The “How long” precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. הֲ 1.b, and compare, for example, the usage in 2 Sam 7:7). There has also been a failure to see that “the prophets of the delusion of…” is a parallel construct noun after “heart of.” Stripping the syntax down to its barest minimum and translating literally, the sentence would read, “How long will the plotting…continue in the hearts of the prophets who…and [in hearts of] the prophets of…” The sentence has been restructured in the translation to conform to contemporary English style, but attempt has been made to maintain the same subordinations.

² tn The phrase ἡ ἐνδώμησις τοῦ τείχους (hē endōmēsis tou teichous) is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [themelios]), which is somewhat redundant if the foundation is mentioned here.

² tc Several mss (P⁴⁷ א 1 1006 1611 2351 M^K) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other significant mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.

² tc Most mss (P47 א* M sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (P^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

⁵ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 M^K) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 M^A lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunate sigma in majuscule script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

³ tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (hōs esphagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

³ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

¹ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

¹ tn “Some” is not in the Greek text, but is supplied because the prepositional phrase beginning with ἐκ (ek) has partitive force. The partitive force of the prepositional phrase here has been taken by some interpreters to mean that the author has found some of the elect lady’s children who are living according to the truth and some who are not. This is grammatically possible, but the author has merely stated that he knows of some Christians in the church addressed who are “walking in the truth.” He does not know for certain that all of them are, and concern over this is probably part of the motivation for writing the letter.

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.

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.

⁵ sn All of them do not belong to us. The opponents chose to depart rather than remain in fellowship with the community to which the author writes and with which he associates himself. This demonstrates conclusively to the author that they never really belonged to that community at all (in spite of what they were claiming). 1 John 2:19 indicates that the departure was apparently the opponents’ own decision rather than being thrown out or excommunicated. But for John, if they had been genuine believers, they would have remained in fellowship. Now they have gone out into the world, where they belong (compare 1 John 4:5).

⁶ tn This cryptic expression has been variously interpreted. (1) It could involve a simple cognate dative in which case the idea is “they will be utterly destroyed.” But the presence of αὐτῶν (autōn; their, of them) is problematic for this view. Other, more plausible views are: (2) the false teachers will be destroyed at the same time as the irrational beasts, or (3) in the same manner as these creatures (i.e., by being caught); or (4) the false teachers will be destroyed together with the evil angels whom they insult. Because of the difficulties of the text, it was thought best to leave it ambiguous, as the Greek has it.

¹ tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”

² tc Most mss ([C] P 0246 5 436 442 1611 M) al read ὁ κύριος (ho kurios, “the Lord”) here, while others have ὁ θεός (ho theos, “God”; 4 33^vid 323 945 1175 1243 1735 1739 1852 2492 al). However, several significant and early witnesses (P⁷⁴ א A B Ψ 81 2344 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be little doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

² tn Grk “for that one’s will,” referring to the devil, but with a different pronoun than in the previous phrase “by him.” Some have construed “for his will” with the earlier verb and referred the pronoun to God: “come to their senses and escape the devil’s trap (though they have been captured by him) in order to do His will.” In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil’s will.