¹ tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben haʿarbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m.—anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

³ tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben haʿarbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m.—anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

¹ sn I am the true vine. There are numerous OT passages which refer to Israel as a vine: Ps 80:8-16, Isa 5:1-7, Jer 2:21, Ezek 15:1-8; 17:5-10; 19:10-14, and Hos 10:1. The vine became symbolic of Israel, and even appeared on some coins issued by the Maccabees. The OT passages which use this symbol appear to regard Israel as faithless to Yahweh (typically rendered as “Lord” in the OT) and/or the object of severe punishment. Ezek 15:1-8 in particular talks about the worthlessness of wood from a vine (in relation to disobedient Judah). A branch cut from a vine is worthless except to be burned as fuel. This fits more with the statements about the disciples (John 15:6) than with Jesus’ description of himself as the vine. Ezek 17:5-10 contains vine imagery which refers to a king of the house of David, Zedekiah, who was set up as king in Judah by Nebuchadnezzar. Zedekiah allied himself to Egypt and broke his covenant with Nebuchadnezzar (and therefore also with God), which would ultimately result in his downfall (17:20-21). Ezek 17:22-24 then describes the planting of a cedar sprig which grows into a lofty tree, a figurative description of Messiah. But it is significant that Messiah himself is not described in Ezek 17 as a vine, but as a cedar tree. The vine imagery here applies to Zedekiah’s disobedience. Jesus’ description of himself as the true vine in John 15:1 ff. is to be seen against this background, but it differs significantly from the imagery surveyed above. It represents new imagery which differs significantly from OT concepts; it appears to be original with Jesus. The imagery of the vine underscores the importance of fruitfulness in the Christian life and the truth that this results not from human achievement, but from one’s position in Christ. Jesus is not just giving some comforting advice, but portraying to the disciples the difficult path of faithful service. To some degree the figure is similar to the head-body metaphor used by Paul, with Christ as head and believers as members of the body. Both metaphors bring out the vital and necessary connection which exists between Christ and believers.

¹ tc Or “Before Jeremiah could answer, the captain of the guard added.” Or “But if you remain, then go back.” The meaning of the first part of v. 5 is uncertain. The text is either very cryptic here or needs emendation. The Hebrew text reads, “and he was not yet turning. ‘Or return [imperative] to Gedaliah’” (וְעוֹדֶנּוּ לֹא־יָשׁוּב וְשֻׁבָה אֶל־גְּדַלְיָה), which is very cryptic. The Greek version lacks everything in v. 4 after “I will look out for you” and begins v. 5 with, “But if not, run and return to Gedaliah” (= וְאִם לֹא רוּץ וְשֻׁבָה אֶל־גְּדַלְיָה). The Latin version reads the same as the Hebrew in v. 4 but reads, “and don’t come with me but stay with Gedaliah” (= a possible Hebrew text of וְעִמָּדִי לֹא תָּשׁוּב וְשֵׁבָה אֶת־גְּדַלְיָה). The Syriac version reads, “But if you are remaining, then return to Gedaliah” (reading a possible Hebrew text of וְעוֺדְךָ לֻא יֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה, with an abnormal writing of a conditional particle normally written לוּ [lu] and normally introducing conditions assumed to be untrue, or reading וְעוֹדְךָ לְיֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה, with an emphatic ל [lamed, see IBHS 211-12 §11.2.10i] and an informally introduced condition). NRSV does not explain the Hebrew base for its reading but accepts the Syriac as the original. It does appear to be the most likely alternative if the Hebrew is not accepted. However, the fact that none of the versions agree and all appear to be smoother than the Hebrew text suggests that they were dealing with an awkward original that they were trying to smooth out. Hence it is perhaps best to retain the Hebrew and make the best sense possible out of it. The most common reading of the Hebrew text as it stands is, “and while he was not yet turning [= but before he was able to turn (to go)] [Nebuzaradan continued], ‘Go back to Gedaliah.’” (The imperfect in this case would be an imperfect of capability [see IBHS 507 §31.4c, examples 2, 4, 5].) That is the reading adopted here. REB and TEV appear to accept a minor emendation of the verb “turn to leave” (יָשׁוּב, yashuv, a Qal imperfect) to “answer” (יָשִׁיב, yashiv, a Hiphil imperfect with an elided object [see BDB 999 s.v. שׁוּב Hiph.3 and compare 2 Chr 10:16]). All of this shows that the meaning of the text at this point is very uncertain.

⁴ sn The term שׁוֹשַׁנָּה (shoshannah, “lily”) or שׁוֹשַׁנִים (shoshanim, “lilies”) appears eight times in the Song (2:1, 2, 16; 4:5; 5:13; 6:2, 3; 7:2). Of these five are unequivocally used figuratively as descriptions of a woman or women (2:1, 2), the color and softness of her breasts (4:5), the attractiveness of his lips (5:13), and her waist (7:2). The closest parallel to 6:2 is the description “the one who grazes among the lilies” (2:16; 6:3) which is a figurative expression comparing his romancing of his Beloved with a sheep feeding on lilies. However, this still leaves a question as to what the lilies represent in 2:16; 6:2, 3. The phrase “to gather lilies” itself appears only here in the Song. However, the synonymous phrase “to gather myrrh and balsam spice” is used in 5:1 as a figure (euphemistic hypocatastasis) for sexual consummation by the man of the woman. There are three basic options as to how “lilies” may be taken: (1) The lilies are real flowers; he has gone to a real garden in which to repose and she is picking real lilies. (2) The term “lilies” is a figure for the young woman; he is romancing her just as he had in 2:16 and 5:1. He is kissing her mouth just as a sheep would graze among lilies. (3) The term “lilies” is a figure expression referring to other women, such as his harem (e.g., 6:8-9). Two factors support the “harem” interpretation: (1) Solomon had recently departed from her, and she was desperate to find him after she refused him. (2) His harem is mentioned explicitly in 6:8-9. However, several other factors support the Beloved interpretation: (1) She expresses her confidence in 6:3 that he is devoted to her. (2) The immediately following use of “lilies” in 6:3 appears to refer to her, as in 2:16 and 5:1. (3) He praises her in 6:4-7, suggesting that he was romancing her in 6:2-3. (4) Although his harem is mentioned in 6:8-10, all these women acknowledge that he is disinterested in them and only loves her. (5) Her exultation “I am my beloved’s and my beloved is mine; the one who grazes among the lilies” (6:3) is a statement of assurance in their relationship and this would seem quite strange if he was cavorting with his harem while she said this.

³ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

⁷ tc Most later witnesses (P^vid Ψ 5 88 1175 1611 1735 2492 M sy) have θεόν (theon, “God”) after δεσπότην (despotēn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despotēs) was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (P^72,78 א A B C 0251 33 81 323 436 442 1241 1243 1739 2344 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

² sn The figurative phrase with pen and ink is parallel to 2 John 12, suggesting that both letters may well have been written at approximately the same time and in similar situations. The author tells Gaius that he has more to say, but does not wish to do so in writing; he would rather talk in person (3 John 14). It appears that the author anticipates a personal visit to Gaius’ church in the very near future. This may be the same visit mentioned in connection with Diotrephes in v. 10. Gaius’ church and Diotrephes’ church may have been in the same city, or in neighboring towns, so that the author anticipates visiting both on the same journey.

¹ sn Demetrius is apparently someone Gaius would have heard about, but whose character was not known to him. Thus the author is writing to Gaius to attest to Demetrius’ good character. It appears that Demetrius is coming to Gaius’ church and needs hospitality and assistance, so the author is writing to commend him to Gaius and vouch for him. It is difficult to know more about Demetrius with any certainty, but the author is willing to give him a powerful personal endorsement (We testify to him too). Demetrius may well have been the leader of a delegation of traveling missionaries, and may even have been the bearer of this letter to Gaius. The writing of letters of introduction to be carried along by representatives or missionaries in NT times is also attested in Paul’s writings (1 Cor 16:3).

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.”

¹ sn I am writing to you. The author appears to have been concerned that some of his readers, at least, would accept the claims of the opponents as voiced in 1:6, 8, and 10. The counterclaims the author has made in 1:7, 9, and 2:1 seem intended to strengthen the readers and reassure them (among other things) that their sins are forgiven. Further assurances of their position here is in keeping with such a theme, and indeed, the topic of reassurance runs throughout the entire letter (see the purpose statement in 5:13). Finally, in such a context the warning which follows in 2:15-17 is not out of place because the author is dealing with a community that is discouraged by the controversy which has arisen within it and that is in need of exhortation.

³ tc The vast bulk of mss adds ἀμήν (amēn, “amen”) at the end of this letter, as they do almost all the rest of the NT books (only Acts, James, and 3 John lack a majority of witnesses supporting a concluding ἀμήν). The omission in B 1241 1243 1739* 1881 2298 appears to be original, although the fact that some of the best and earliest Alexandrian witnesses (P⁷² א A C P Ψ 5 33 81 436 442 1611 1735 1739^c 1852 2344 2492 co), along with several other mss, the Byzantine text, and early versions (vg sy), add the particle renders such a judgment less than iron-clad. NA²⁷ places the word in brackets, indicating doubts as to its authenticity, while NA²⁸ omits the word.

² sn Add to your faith excellence…love. The list of virtues found in vv. 5-7 stands in tension to the promises given in vv. 2-4. What appears to be a synergism of effort or even a contradiction (God supplies the basis, the promises, the grace, the power, etc., while believers must also provide the faith, excellence, etc.) in reality encapsulates the mystery of sanctification. Each believer is responsible before God for his conduct and spiritual growth, yet that growth could not take place without God’s prior work and constant enabling. We must not neglect our responsibility, yet the enabling and the credit is God’s. Paul says the same thing: “Continue working out your salvation with humility and dependence, for the one bringing forth in you both the desire and the effort…is God” (Phil 2:12-13).

¹ tc Several witnesses, a few of them very significant (P⁷² B Ψ 69 81 614 623 630 1241 1243 2464 al vg co), read Σίμων (Simōn, “Simon”) for Συμεών (Sumeōn, “Simeon”). However, this appears to be a motivated reading as it is the more common spelling. Συμεών occurs only here and in Acts 15:14 as a spelling for the apostle’s name. The reading Συμεών enjoys ample and widespread support among the mss, strongly suggesting its authenticity. Further, this Hebraic spelling is a subtle argument for the authenticity of this letter, since a forger would almost surely follow the normal spelling of the name (1 Peter begins only with “Peter” giving no help either way).

² sn Your faith in the Lord Jesus and your love for all the saints. In accord with Paul, John also advocates this combination of “faith in Christ and love for the saints.” The believers’ invisible faith becomes visible in the demonstration of love for others. This, of course, is not only desired, but commanded (1 John 3:23). Although Paul’s comment here may appear as a stock expression to the casual reader, praising Philemon for his track record of faithfulness to Christ demonstrated in love for the saints is actually integral to the author’s argument in this short but pithy letter. Paul will soon ask Philemon to demonstrate this love toward Onesimus, his runaway slave.

¹ tc ‡ Most witnesses have ὑμῖν (humin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 M Tert^pt Ambst) or before (P^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizētai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered the earliest. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁸ has the pronoun in brackets, indicating doubt as to its authenticity.

³ tn Or “leniency and clemency.” D. Walker, “Paul’s Offer of Leniency of Christ (2 Corinthians 10:1): Populist Ideology and Rhetoric in a Pauline Letter Fragment (2 Cor 10:1-13:10)” (Ph.D. diss., University of Chicago, 1998), argues for this alternative translation for three main reasons: (1) When the two Greek nouns πραΰτης and ἐπιείκεια (prautēs and epieikeia) are used together, 90% of the time the nuance is “leniency and clemency.” (2) “Leniency and clemency” has a military connotation, which is precisely what appears in the following verses. (3) 2 Cor 10-13 speaks of Paul’s sparing use of his authority, which points to the nuance of “leniency and clemency.”

¹ sn No word for veil or head covering occurs in vv. 3-14 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)? This suggests that the covering is not the same as the hair itself.

¹ tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.

¹ tc Most mss (D F G Ψ 33 1881 M it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.