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(0.14) (Rev 19:6)

tc Several mss (א2 P 1611 2053 2344 MK lat) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurios ho theos hēmōn). Other significant mss (A 1006 1841), however, omit the “our” (ἡμῶν). Further, certain mss (051 MA) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurios ho theos ho pantokratōr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

(0.14) (Rev 6:2)

sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and is similar to Christ in 19:11 in that they both ride a white horse. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8, ” Int 18 (1964): 407-18. This interpretation is the most probable one.

(0.14) (Rev 1:6)

tc Both the longer reading τῶν αἰώνων (tōn aiōnōn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C M) and the shorter (“for ever”; found in P18 A P 2050 bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, eis [tous] aiōnas [tōn] aiōnōn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably authentic (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

(0.14) (1Jo 5:13)

tn Theoretically the pronoun ταῦτα (tauta) could refer (1) to what precedes or (2) to what follows. Since it is followed by a ἵνα (hina) clause which gives the purpose for the writing, and a new subject is introduced in 5:14 (ἡ παρρησία, hē parrēsia), it seems almost certain that the ταῦτα in 5:13 refers to preceding material. Even at this, some would limit the referent of ταῦτα (1) only to 5:1-12 or even 5:12, but more likely ταῦτα in 5:13 refers (2) to the entirety of the letter, for two reasons: (a) based on the structural analogy with the Gospel of John, where the conclusion refers to all that has preceded, it is probable that the conclusion to 1 John refers likewise to all that has preceded; and (b) the statement ταῦτα ἔγραψα ὑμῖν (tauta egrapsa humin) in 5:13 forms an inclusion with the statement καὶ ταῦτα γράφομεν ἡμεῖς (kai tauta graphomen hēmeis) at the end of the prologue (1:4) and encompasses the entire body of the letter.

(0.14) (1Jo 5:9)

tn The problem with αὕτη (hautē) in 5:9 lies in determining whether it refers (1) to what precedes or (2) to what follows. A few interpreters would see this as referring to the preceding verses (5:7-8), but the analogy with the author’s other uses of αὕτη (1:5; 3:11, 23) suggests a reference to what follows. In all of the other instances of αὕτη ἐστιν (hautē estin, 1:5; 3:11, 23) the phrase is followed by an epexegetical (explanatory) clause giving the referent (ὅτι [hoti] in 1:5, ἵνα [hina] in 3:11 and 23). The ὅτι clause which follows the αὕτη in 5:9 does not explain the testimony, but should be understood as an adjectival relative clause which qualifies the testimony further. The ὅτι clause which explains the testimony of 5:9 (to which the αὕτη in 5:9 refers) is found in 5:11, where the phrase αὕτη ἐστιν is repeated. Thus the second use of αὕτη ἐστιν in 5:11 is resumptive, and the ὅτι clause which follows the αὕτη in 5:11 is the epexegetical (explanatory) clause which explains both it and the αὕτη in 5:9 which it resumes.

(0.14) (1Jo 4:11)

sn The author here assumes the reality of the protasis (the “if” clause), which his recipients, as believers, would also be expected to agree with: Assuming that God has loved us in this way, then it follows that we also ought to love one another. God’s act of love in sending his Son into the world to be the atoning sacrifice for our sins (v. 10) ought to motivate us as believers to love one another in a similar sacrificial fashion. The author made the same point already in 1 John 3:16. But this failure to show love for fellow believers is just what the opponents are doing: In 1 John 3:17 the author charged them with refusing to love their brothers by withholding needed material assistance. By their failure to love the brothers sacrificially according to the example Jesus set for believers, the opponents have demonstrated again the falsity of their claims to love God and know God (see 1 John 2:9).

(0.14) (1Jo 3:8)

tn In the Gospel of John λύσῃ (lusē) is used both literally and figuratively. In John 1:27 it refers to a literal loosing of one’s sandal-thong, and in John 2:19 to a destruction of Jesus’ physical body which was understood by the hearers to refer to physical destruction of the Jerusalem temple. In John 5:18 it refers to the breaking of the Sabbath, in John 7:23 to the breaking of the law of Moses, and in John 10:35 to the breaking of the scriptures. The verb is again used literally in John 11:44 at the resurrection of Lazarus when Jesus commands that he be released from the graveclothes with which he was bound. Here in 1 John 3:8 the verb means, with reference to “the works of the devil,” to “destroy, bring to an end, abolish.” See BDAG 607 s.v. λύω 4 and F. Büchsel, TDNT 4:336.

(0.14) (1Jo 2:28)

tn Again, as at the end of 2:27, the verb μένετε (menete) may be read as either (1) indicative or (2) imperative mood. At the end of 2:27 the translation opted for an indicative because the author had been attempting to reassure his readers that they did indeed possess eternal life, and also because an indicative at the end of 2:27 balances the indicative reference to the “anointing” residing in the readers at the beginning of the verse. With the return in 2:28 to the eschatological note introduced in 2:18, however, it appears that the author switches from reassurance to exhortation. At the time he is writing them, the readers do still “remain” since they have not yet adopted the heretical teaching of the opponents. But now the author wants to forestall the possibility that they might do so at some point, and so he begins this section with an exhortation to the readers to “reside/remain” in Christ. This suggests that μένετε in the present verse should be read as imperative rather than indicative, a view made even more probable by the following ἵνα (hina) clause which states the purpose for the exhortation: in order that at the parousia (second advent) when Jesus Christ is revealed, the readers may have confidence and not shrink back from him in shame when he appears.

(0.14) (1Jo 2:3)

tn Grk “know him.” (1) Many take the third person pronoun αὐτον (auton) to refer to Jesus Christ, since he is mentioned in 2:1 and the pronoun αὐτός (autos) at the beginning of 2:2 clearly refers to him. But (2) it is more likely that God is the referent here, since (a) the assurance the author is discussing here is assurance that one has come to know God (all the claims of the opponents in 1:5-2:11 concern knowing and having fellowship with the God who is light); (b) when Jesus Christ is explicitly mentioned as an example to follow in 1 John 2:6, the pronoun ἐκεῖνος (ekeinos) is used to distinguish this from previous references with αὐτός; (c) the καί (kai) which begins 2:3 is parallel to the καί which begins 1:5, suggesting that the author is now returning to the discussion of God who is light, a theme 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.

(0.14) (1Jo 1:2)

tn In the Greek text the prologue to 1 John (vv. 1-4) makes up a single sentence. This is awkward in Greek, and a literal translation produces almost impossible English. For this reason the present translation places a period at the end of v. 2 and another at the end of v. 3. The material in parentheses in v. 1 begins the first of three parenthetical interruptions in the grammatical sequence of the prologue (the second is the entirety of v. 2 and the third is the latter part of v. 3). This is because of the awkwardness of connecting the prepositional phrase with what precedes, an awkwardness not immediately obvious in most English translations: “what we beheld and our hands handled concerning the word of life…” As J. Bonsirven (Épîtres de Saint Jean [CNT], 67) noted, while one may hear about the word of life, it is more difficult to see about the word of life, and impossible to feel with one’s hands about the word of life. Rather than being the object of any of the verbs in v. 1, the prepositional phrase at the end of v. 1 (“concerning the word of life…”) is more likely a parenthetical clarification intended to specify the subject of the eyewitness testimony which the verbs in v. 1 describe. A parallel for such parenthetical explanation may be found in John 1:12 (τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, tois pisteuousin eis to onoma autou).

(0.14) (2Pe 3:11)

tc ‡ Most mss have a pronoun with the infinitive—either ὑμᾶς (humas, “you”; found in A C P Ψ 048vid 33 1739 M, the corrector of P72, the second corrector of א, and many other witnesses), ἡμᾶς (hēmas, “we”; read by א* 5 630 2464), or ἑαυτούς (heautous, “[you your]selves/[we our]selves,” read by 1243). But the shorter reading (with no pronoun) has the support of P72*,74vid B 1175. Though slim, the evidence for the omission is nevertheless the earliest. Further, the addition of some pronoun, especially the second person pronoun, seems to be a clarifying variant. It would be difficult to explain the pronoun’s absence in some witnesses if the pronoun were original. That three different pronouns have shown up in the mss is testimony for the omission’s authenticity. Thus, on external and internal grounds, the omission is preferred. For English style requirements, however, some pronoun has to be added. NA27 has ὑμᾶς in brackets, indicating doubt as to its authenticity, while NA28 drops the brackets.

(0.14) (1Pe 3:18)

sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”

(0.14) (Jam 3:8)

tc Most mss (C Ψ 1611 1739c 1244 M as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatascheton), while most of the more significant witnesses (א A B K P 1175 1243 1735 1739* latt co) have “restless” (ἀκατάστατον, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν. In a semantically parallel early Christian text, ἀκατάστατος (akatastatos) was considered strong enough of a term to denounce slander as “a restless demon” (Herm. 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον, and the less-than-decisive internal evidence, ἀκατάστατον is deemed more likely to be the initial reading.

(0.14) (Phm 1:12)

tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (toutestin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splanchna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some significant witnesses (א* A F G 33 [69 2400 SBL]) lack the verb, and that its location floats in the various constructions that have it, suggest that the initial text did not have προσλαβοῦ.

(0.14) (1Ti 3:16)

tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God—“devotion, reverence”; (2) the conduct that befits that attitude—“godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct—“religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).

(0.14) (Col 2:8)

tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoicheia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

(0.14) (Gal 4:7)

tc The unusual expression διὰ θεοῦ (dia theou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia theon, “because of God”; F G 1881), διὰ Χριστοῦ (dia Christou, “through Christ”; 81 630 sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Iēsou Christou, “through Jesus Christ”; 1739c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א2 C3 D (P) 0278 (6 326) 1175 1241 (1505) 2464 M ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klēronomos men theou, sugklēronomos de Christou, “an heir of God, and fellow-heir with Christ”; Ψ [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most significant in the NT (P46 א* A B C* 33 1739*vid lat bo Cl).

(0.14) (Gal 4:6)

sn This Aramaic word is found three times in the New Testament (Mark 14:36; Rom 8:15; Gal 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in English. It has passed into European languages as an ecclesiastical term, “abbot.” Over the past fifty years a lot has been written about this term and Jesus’ use of it. Joachim Jeremias argued that Jesus routinely addressed God using this Aramaic word, and he also noted this was a “child’s word,” leading many to conclude its modern equivalent was “Daddy.” This conclusion Jeremias soon modified (the term on occasion is used of an adult son addressing his father) but the simplistic equation of abba with “Daddy” is still heard in some circles today. Nevertheless, the term does express a high degree of closeness with reverence, and in addition to the family circle could be used by disciples of a much loved and revered teacher.

(0.14) (1Co 10:2)

tc ‡ A number of witnesses, some of them significant, have the passive ἐβαπτίσθησαν (ebaptisthēsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (P46c B 1739 1881 M Or; the original hand of P46 read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).

(0.14) (1Co 7:34)

tn Grk “The unmarried woman and the virgin.” The identity of the “virgin” here is a matter of interpretation (see note on “people who have never married” in v. 25 for discussion), which has in fact contributed to textual variation at this point in the text (see the text critical note above). As far as the translation is concerned, one must determine if one group of women or two are in view. It is possible that Paul means to refer to only one class of women here, namely unmarried virgins, but the use of the adjective ἡ ἄγαμος (hē agamos, “unmarried”) with “woman” and not “virgin” precludes that interpretation; in addition, the use of the article with both “woman” and “virgin” implies that two distinct groups are in view. If two groups are in view, English would more naturally use the conjunction “or” to indicate the distinction. Thus the translation “An unmarried woman or a virgin” has been used to make clear that two groups are in view.



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