¹ sn The meaning of Joseph’s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means “the god has said, ‘he will live’” (“Der Name Josephs Saphenat-Pa‘neach,” ZÄS 31 [1889]: 41-42); others have suggested “the god speaks and lives” (see BDB 861 s.v. צָפְנָת פַּעְנֵחַ); “the man he knows” (J. Vergote, Joseph en Égypte, 145); or “Joseph [who is called] ʾIp-ʿankh” (K. A. Kitchen, NBD³ 1262).

⁵ tn The prepositional phrase ἐν ἀγάπῃ (en agapē, “in love”) may modify one of three words or phrases: (1) “chose,” (2) “holy and unblemished,” both in v. 4, or (3) “by predestining” in v. 5. If it modifies “chose,” it refers to God’s motivation in that election, but this option is unlikely because of the placement of the prepositional phrase far away from the verb. The other two options are more likely. If it modifies “holy and unblemished,” it specifies that our holiness cannot be divorced from love. This view is in keeping with the author’s use of ἀγάπη to refer often to human love in Ephesians, but the placement of the prepositional phrase not immediately following the words it modifies would be slightly awkward. If it modifies “by predestining” (v. 5), again the motivation of God’s choice is love. This would fit the focus of the passage on God’s gracious actions toward believers. In Eph 3:17 the same prepositional phrase, ἐν ἀγάπῃ (en agapē, “in love”), occurs in the Greek text ahead of the participles it modifies, presumably for emphasis, and the same could be the case here.

² tc The reading “the love from us that is in you” is very difficult in this context, for Paul is here enumerating the Corinthians’ attributes: How is it possible for them to excel “in the love from us that is in you”? Most likely, because of this difficulty, several early scribes, as well as most later ones (א C D F G Ψ [33] M lat), altered the text to read “your love for us” (so NIV; Grk ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ [ex humōn en hēmin agapē]). The reading ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ (ex hēmōn en humin agapē) is found, however, in excellent and early witnesses (P⁴⁶ B 0243 6 104 630 1175 1739 1881 co). As the harder reading it explains the rise of the other reading. What, then, is the force of “in the love from us that is in you”? Most likely, Paul is commending the Corinthians for excelling in deriving some inspiration from the apostles’ love for them.

¹ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egō en tō patri kai ho patēr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteueis) expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, humin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menōn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

¹ tn Once again there is the problem of determining whether the phrase ἐν τούτῳ (en toutō) refers (1) to what precedes or (2) to what follows. This is the first of 5 uses of the phrase in the present section (4:9, 10, 13, 17; 5:2). In this case (as also in the next two instances) there is a ὅτι (hoti) clause following which is related and which explains (i.e., which is epexegetical to) the phrase ἐν τούτῳ. Thus the meaning here is, “By this the love of God is revealed in us: that God has sent his only Son into the world in order that we might live through him.”

³ tn Here εἰς τοῦτο (eis touto) states the purpose for the revelation of God’s Son. However, the phrase offers the same difficulty as all the ἐν τούτῳ (en toutō) phrases in 1 John: Does it refer to what precedes or to what follows? By analogy with the ἐν τούτῳ construction it is probable that the phrase εἰς τοῦτο here refers to what follows: There is a ἵνα (hina) clause following which appears to be related to the εἰς τοῦτο, and in fact is resumptive (that is, it restates the idea of “purpose” already expressed by the εἰς τοῦτο). Thus the meaning is: “For this purpose the Son of God was revealed: to destroy the works of the devil.”

² tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriō), while the phrase is well represented in P⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1175 1505 1739 1881 2464 M sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added later, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (hōs tō kuriō/Christō, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

¹ tc Most mss (D F G I 0176 0278 1505 M it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in P⁴⁶ א A B C P Ψ 6 33 81 1175 1241 1739 1881 2464 co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [eis Christon] rather than ἐν Χριστῷ [en Christō]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.

³ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

¹ tc A number of early mss (P⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ ƒ¹³ 33 M lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autō, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁸ rightly places the words in brackets, indicating doubt as to their authenticity.

³ tn The expression ῾Ωσαννά (hōsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (eulogēmenos ho erchomenos en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai ho basileus tou Israēl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

² tc Some very significant mss (P⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en tē hēmera autou, “in his day”), but the words are included in א A L W Θ Ψ ƒ^1,13 M lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁸ rightly has the words in brackets, expressing doubt as to their authenticity.

³ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

² tc Several variants to ἐγένετο ἐν τῷ (egeneto en tō) are found before the adverb ἑξῆς (hexēs), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [tē] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [hēmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (chronō), with the general sense of “soon afterward.”

¹ tn The expression ῾Ωσαννά (hōsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (eulogēmenos ho erchomenos en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai ho basileus tou Israēl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

² sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

¹ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ʾet, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

¹ tn The referent of ἐν τούτῳ (en toutō) here is more difficult to determine than most because while there are both ἵνα (hina) and ὅτι (hoti) clauses following, it is not clear whether or not they are related to the ἐν τούτῳ. There are actually three possibilities for the referent of ἐν τούτῳ in 4:17: (1) it may refer to the ἵνα clause which immediately follows, so that the love of believers is brought to perfection in that they have confidence in the day of judgment. The main problem with this interpretation is that since the day of judgment is still future, it necessitates understanding the second use of the preposition “in” (second ἐν [en]) to mean “about” or “concerning” with reference to the day of judgment in order to make logical sense. (2) The ἐν τούτῳ may refer to the ὅτι clause in 4:17b, meaning “love is perfected with us…in that just as he [Christ] is, so also are we in this world.” This makes logical sense, and there are numerous cases where ἐν τούτῳ is explained by a ὅτι clause that follows. However, according to this understanding the intervening ἵνα clause is awkward, and there is no other instance of the phrase ἐν τούτῳ explained by a following ὅτι clause where a ἵνα clause intervenes between the two in this way. (3) Thus, the third possibility is that ἐν τούτῳ refers to what precedes in 4:16b, and this also would make logical sense: “By this—by our residing in love so that we reside in God and he resides in us—is love brought to perfection with us.” This has the additional advantage of agreeing precisely with what the author has already said in 4:12: “If we love one another, God remains in us and his love is brought to perfection in us.” Thus option (3) is best, with the phrase ἐν τούτῳ referring to what precedes in 4:16b, and the ἵνα clause which follows indicates the result of this perfection of love in believers: In the future day of judgment they will have confidence. The ὅτι clause would then give the reason for such confidence in the day of judgment: because just as Jesus is, so also are believers in this world—they are already currently in relationship with God just as Jesus is.

³ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

¹ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).