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1 Samuel 5
New English Translation

God Sends Trouble for the Philistines Who Have the Ark

5 Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod. 2 The Philistines took the ark of God and brought it into the temple of Dagon, where they positioned it beside Dagon. 3 When the residents of Ashdod got up early the next day,[a] Dagon was lying on the ground before the ark of the Lord. So they took Dagon and set him back in his place. 4 But when they got up early the following day, Dagon was again lying on the ground before the ark of the Lord. The head of Dagon and his two hands were sheared off and were lying at the threshold. Only Dagon’s body was left intact.[b] 5 (For this reason, to this very day, neither Dagon’s priests nor anyone else who enters Dagon’s temple steps on Dagon’s threshold in Ashdod.)

6 The Lord attacked[c] the residents of Ashdod severely, bringing devastation on them. He struck the people of[d] both Ashdod and the surrounding area with sores.[e] 7 When the people[f] of Ashdod saw what was happening, they said, “The ark of the God of Israel should not remain with us, for he has attacked[g] both us and our god Dagon!”

8 So they assembled[h] all the leaders of the Philistines and asked, “What should we do with the ark of the God of Israel?” They replied, “The ark of the God of Israel should be moved to Gath.” So they moved the ark of the God of Israel.

9 But after it had been moved the Lord attacked[i] that city as well, causing a great deal of panic. He struck all the people of that city[j] with sores.[k] 10 So they sent the ark of God to Ekron.

But when the ark of God arrived at Ekron, the residents of Ekron cried out saying, “They have brought the ark of the God of Israel here[l] to kill our[m] people!” 11 So they assembled[n] all the leaders of the Philistines and said, “Get the ark of the God of Israel out of here! Let it go back to its own place so that it won’t kill us[o] and our[p] people!” The terror[q] of death was throughout the entire city; God was attacking them very severely there.[r] 12 The people[s] who did not die were struck with sores; the city’s cry for help went all the way up to heaven.

Footnotes

  1. 1 Samuel 5:3 tc The LXX adds “they entered the temple of Dagon and saw.”
  2. 1 Samuel 5:4 tc Heb “only Dagon was left.” We should probably read the word גֵּו (gev, “back”) before Dagon, understanding it to have the sense of the similar word גְּוִיָּה (geviyyah, “body”). This variant is supported by the following evidence: The LXX has ἡ ῥάχις (hē hrachis, “the back” or “trunk”); the Syriac Peshitta has wegusmeh (“and the body of”); the Targum has gupyeh (“the body of”); the Vulgate has truncus (“the trunk of,” cf. NAB, NASB, NRSV, NLT). On the strength of this evidence the present translation employs the phrase “Dagon’s body.”
  3. 1 Samuel 5:6 tn Heb “the hand of the Lord was heavy upon.”
  4. 1 Samuel 5:6 tn The words “the people of” are supplied in the translation for clarification.
  5. 1 Samuel 5:6 tc The LXX and Vulgate add the following: “And mice multiplied in their land, and the terror of death was throughout the entire city.”tn Or “tumors” (so ASV, NASB, NIV, NRSV, NLT); NCV “growths on their skin”; KJV “emerods”; NAB “hemorrhoids.”
  6. 1 Samuel 5:7 tn Heb “men.”
  7. 1 Samuel 5:7 tn Heb “for his hand is severe upon.”
  8. 1 Samuel 5:8 tn Heb “and they sent and gathered.”
  9. 1 Samuel 5:9 tn Heb “the hand of the Lord was against the city.”
  10. 1 Samuel 5:9 tn Heb “and he struck the men of the city from small and to great.”
  11. 1 Samuel 5:9 tn See the note on this term in v. 6. Cf. KJV “and they had emerods in their secret parts.”
  12. 1 Samuel 5:10 tn Heb “to me.”
  13. 1 Samuel 5:10 tn Heb “my.”
  14. 1 Samuel 5:11 tn Heb “and they sent and gathered.”
  15. 1 Samuel 5:11 tn Heb “me.”
  16. 1 Samuel 5:11 tn Heb “my.”
  17. 1 Samuel 5:11 tn Or “panic.”
  18. 1 Samuel 5:11 tn Heb “the hand of God was very heavy there.”
  19. 1 Samuel 5:12 tn Heb “men.”
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1 Samuel 6
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Job 22
New English Translation

Eliphaz’s Third Speech[a]

22 Then Eliphaz the Temanite answered:

2 “Is it to God that a strong man is of benefit?
Is it to him that even a wise man is profitable?[b]
3 Is it of any special benefit[c] to the Almighty
that you should be righteous,
or is it any gain to him
that you make your ways blameless?[d]
4 Is it because of your piety[e] that he rebukes you
and goes to judgment with you?[f]
5 Is not your wickedness great[g]
and is there no end to your iniquity?
6 “For you took pledges[h] from your brothers

for no reason,
and you stripped the clothing from the naked.[i]
7 You gave the weary[j] no water to drink
and from the hungry you withheld food.
8 Although you were a powerful man,[k] owning land,[l]
an honored man[m] living on it,[n]
9 you sent widows away empty-handed,
and the arms[o] of the orphans you crushed.[p]
10 That is why snares surround you,
and why sudden fear terrifies you,
11 why it is so dark you cannot see,[q]
and why a flood[r] of water covers you.
12 “Is not God on high in heaven?[s]

And see[t] the lofty stars,[u] how high they are!
13 But you have said, ‘What does God know?
Does he judge through such deep darkness?[v]
14 Thick clouds are a veil for him, so he does not see us,[w]
as he goes back and forth
in the vault[x] of heaven.’[y]
15 Will you keep to the old path[z]
that evil men have walked—
16 men[aa] who were carried off[ab] before their time,[ac]
when the flood[ad] was poured out[ae]
on their foundations?[af]
17 They were saying to God, ‘Turn away from us,’
and, ‘What can the Almighty do to us?’[ag]
18 But it was he[ah] who filled their houses
with good things—
yet the counsel of the wicked[ai]
was far from me.[aj]
19 The righteous see their destruction[ak] and rejoice;
the innocent mock them scornfully,[al] saying,
20 ‘Surely our enemies[am] are destroyed,
and fire consumes their wealth.’
21 “Reconcile yourself[an] with God,[ao]

and be at peace[ap] with him;
in this way your prosperity will be good.
22 Accept instruction[aq] from his mouth
and store up his words[ar] in your heart.
23 If you return to the Almighty, you will be built up;[as]
if you remove wicked behavior far from your tent,
24 and throw[at] your gold[au] in the dust—
your gold[av] of Ophir
among the rocks in the ravines—
25 then the Almighty himself will be your gold,[aw]
and the choicest[ax] silver for you.
26 Surely then you will delight yourself[ay] in the Almighty,
and will lift up your face toward God.
27 You will pray to him and he will hear you,
and you will fulfill your vows to him.[az]
28 Whatever you decide on[ba] a matter,
it will be established for you,
and light will shine on your ways.
29 When people are brought low[bb] and you say,
‘Lift them up!’[bc]
then he will save the downcast;[bd]
30 he will deliver even someone who is not innocent,[be]
who will escape[bf] through the cleanness of your hands.”

Footnotes

  1. Job 22:1 sn The third and final cycle of speeches now begins with Eliphaz’ final speech. Eliphaz will here underscore the argument that man’s ills are brought about by sin; he will then deduce from Job’s sufferings the sins he must have committed and the sinful attitude he has about God. The speech has four parts: Job’s suffering is proof of his sin (2-5), Job’s sufferings demonstrate the kinds of sin Job committed (6-11), Job’s attitude about God (12-20), and the final appeal and promise to Job (21-30).
  2. Job 22:2 tn Some do not take this to be parallel to the first colon, taking this line as a statement, but the parallel expressions here suggest the question is repeated.
  3. Job 22:3 tn The word חֵפֶץ (khefets) in this passage has the nuance of “special benefit; favor.” It does not just express the desire for something or the interest in it, but the profit one derives from it.
  4. Job 22:3 tn The verb תַתֵּם (tattem) is the Hiphil imperfect of תָּמַם (tamam, “be complete, finished”), following the Aramaic form of the geminate verb with a doubling of the first letter.
  5. Job 22:4 tn The word “your fear” or “your piety” refers to Job’s reverence—it is his fear of God (thus a subjective genitive). When “fear” is used of religion, it includes faith and adoration on the positive side, fear and obedience on the negative.
  6. Job 22:4 sn Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous.
  7. Job 22:5 tn The adjective רַבָּה (rabbah) normally has the idea of “great” in quantity (“abundant,” ESV) rather than “great” in quality.
  8. Job 22:6 tn The verb חָבַל (khaval) means “to take pledges.” In this verse Eliphaz says that Job not only took as pledge things the poor need, like clothing, but he did it for no reason.
  9. Job 22:6 tn The “naked” here refers to people who are poorly clothed. Otherwise, a reading like the NIV would be necessary: “you stripped the clothes…[leaving them] naked.” So either he made them naked by stripping their garments off, or they were already in rags.
  10. Job 22:7 tn The term עָיֵף (ʿayef) can be translated “weary,” “faint,” “exhausted,” or “tired.” Here it may refer to the fainting because of thirst—that would make a good parallel to the second part.
  11. Job 22:8 tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5).
  12. Job 22:8 tn Heb “and a man of arm, to whom [was] land.” The line is in contrast to the preceding one, and so the vav here introduces a concessive clause.
  13. Job 22:8 tn The expression is unusual: “the one lifted up of face.” This is the “honored one,” the one to whom the dignity will be given.
  14. Job 22:8 tn Many commentators simply delete the verse or move it elsewhere. Most take it as a general reference to Job, perhaps in apposition to the preceding verse.
  15. Job 22:9 tn The “arms of the orphans” are their helps or rights on which they depended for support.
  16. Job 22:9 tn The verb in the text is Pual: יְדֻכָּא (yedukkaʾ, “was [were] crushed”). GKC 388 §121.b would explain “arms” as the complement of a passive imperfect. But if that is too difficult, then a change to Piel imperfect, second person, will solve the difficulty. In its favor is the parallelism, the use of the second person all throughout the section, and the reading in all the versions. The versions may have simply assumed the easier reading, however.
  17. Job 22:11 tn Heb “or dark you cannot see.” Some commentators and the RSV follow the LXX in reading אוֹ (ʾo, “or”) as אוֹר (ʾor, “light”) and translate it “The light has become dark” or “Your light has become dark.” A. B. Davidson suggests the reading “Or seest thou not the darkness.” This would mean Job does not understand the true meaning of the darkness and the calamities.
  18. Job 22:11 tn The word שִׁפְעַת (shifʿat) means “multitude of.” It is used of men, camels, horses, and here of waters in the heavens.
  19. Job 22:12 tn This reading preserves the text as it is. The nouns “high” and “heavens” would then be taken as adverbial accusatives of place (see GKC 373-74 §118.g).
  20. Job 22:12 tn The parallel passage in Isa 40:26-27, as well as the context here, shows that the imperative is to be retained here. The LXX has “he sees.”
  21. Job 22:12 tn Heb “head of the stars.”
  22. Job 22:13 sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Pss 73:11; 94:11).
  23. Job 22:14 tn Heb “and he does not see.” The implied object is “us.”
  24. Job 22:14 sn The word is “circle; dome”; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson (Job, 165) suggests “on the arch of heaven” that covers the earth.
  25. Job 22:14 sn The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven—this is what Eliphaz says Job means.
  26. Job 22:15 tn The “old path” here is the way of defiance to God. The text in these two verses is no doubt making reference to the flood in Genesis, one of the perennial examples of divine judgment.
  27. Job 22:16 tn The word “men” is not in the Hebrew text, but has been supplied to clarify the relative pronoun “who.”
  28. Job 22:16 tn The verb קָמַט (qamat) basically means “to seize; to tie together to make a bundle.” So the Pual will mean “to be bundled away; to be carried off.”
  29. Job 22:16 tn The clause has “and [it was] not the time.” It may be used adverbially here.
  30. Job 22:16 tn The word is נָהַר (nahar, “river” or “current”); it is taken here in its broadest sense of the waters on the earth that formed the current of the flood (Gen 7:6, 10).
  31. Job 22:16 tn The verb יָצַק (yatsaq) means “to pour out; to shed; to spill; to flow.” The Hophal means “to be poured out” (as in Lev 21:10 and Ps 45:3).
  32. Job 22:16 tn This word is then to be taken as an adverbial accusative of place. Another way to look at this verse is what A. B. Davidson (Job, 165) proposes “whose foundation was poured away and became a flood.” This would mean that that on which they stood sank away.
  33. Job 22:17 tn The form in the text is “to them.” The LXX and the Syriac versions have “to us.”
  34. Job 22:18 tn The pronoun is added for this emphasis; it has “but he” before the verb.
  35. Job 22:18 tn See Job 10:3.
  36. Job 22:18 tc The LXX has “from him,” and this is followed by several commentators. But the MT is to be retained, for Eliphaz is recalling the words of Job. Verses 17 and 18 are deleted by a number of commentators as a gloss because they have many similarities to 21:14-16. But Eliphaz is recalling what Job said, in order to say that the prosperity to which Job alluded was only the prelude to a disaster he denied (H. H. Rowley, Job [NCBC], 156).
  37. Job 22:19 tn The line is talking about the rejoicing of the righteous when judgment falls on the wicked. An object (“destruction”) has to be supplied here to clarify this (see Pss 52:6 [8]; 69:32 [33]; 107:42).
  38. Job 22:19 sn In Ps 2:4 it was God who mocked the wicked by judging them.
  39. Job 22:20 tc The word translated “our enemies” is found only here. The word means “hostility,” but used here as a collective for those who are hostile—“enemies.” Some commentators follow the LXX and read “possessions,” explaining its meaning and derivation in different ways. Gordis simply takes the word in the text and affirms that this is the meaning. On the other hand, to get this, E. Dhorme (Job, 336) repoints קִימָנוּ (qimanu) of the MT to יְקוּמַם (yequmam), arguing that יְקוּם (yequm) means “what exists [or has substance]” (although that is used of animals). He translates: “have not their possessions been destroyed.”
  40. Job 22:21 tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21, ” JNES 20 [1961]: 258-59).
  41. Job 22:21 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
  42. Job 22:21 tn The two imperatives in this verse imply a relationship of succession and not consequence.
  43. Job 22:22 tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.
  44. Job 22:22 tc M. Dahood has “write his words” (“Metaphor in Job 22:22, ” Bib 47 [1966]: 108-9).
  45. Job 22:23 tc The MT has “you will be built up” (תִּבָּנֶה, tibbaneh). But the LXX has “humble yourself” (reading תְּעַנֶּה [teʿanneh] apparently). Many commentators read this; Dahood has “you will be healed.”
  46. Job 22:24 tc The form is the imperative. Eliphaz is telling Job to get rid of his gold as evidence of his repentance. Many commentators think that this is too improbable for Eliphaz to have said, and that Job has lost everything anyway, and so they make proposals for the text. Most would follow Theodotion and the Syriac to read וְשָׁתָּ (veshatta, “and you will esteem….”). This would mean that he is promising Job restoration of his wealth.tn Heb “place.”
  47. Job 22:24 tn The word for “gold” is the rare בֶּצֶר (betser), which may be derived from a cognate of Arabic basara, “to see; to examine.” If this is the case, the word here would refer to refined gold. The word also forms a fine wordplay with בְצוּר (vetsur, “in the rock”).
  48. Job 22:24 tn The Hebrew text simply has “Ophir,” a metonymy for the gold that comes from there.
  49. Job 22:25 tn The form for “gold” here is plural, which could be a plural of extension. The LXX and Latin versions have “The Almighty will be your helper against your enemies.”
  50. Job 22:25 tn E. Dhorme (Job, 339) connects this word with an Arabic root meaning “to be elevated, steep.” From that he gets “heaps of silver.”
  51. Job 22:26 tc This is the same verb as in Ps 37:4. G. R. Driver suggests the word comes from another root that means “abandon oneself to, depend on” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 84).
  52. Job 22:27 tn The words “to him” are not in the Hebrew text, but are implied.
  53. Job 22:28 tn The word is גָּזַר (gazar, “to cut”), in the sense of deciding a matter.
  54. Job 22:29 tn There is no expressed subject here, and so the verb is taken as a passive voice again.
  55. Job 22:29 tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray].
  56. Job 22:29 tn Or “humble”; Heb “the lowly of eyes.”
  57. Job 22:30 tc The Hebrew has אִי־נָקִי (ʾi naqi), which could be taken as “island of the innocent” (so Ibn-Ezra), or “him that is not innocent” (so Rashi). But some have changed אִי (ʾi) to אִישׁ (ʾish, “the innocent man”). Others differ: A. Guillaume links אִי (ʾi) to Arabic ʿayya “whosoever,” and so leaves the text alone. M. Dahood secures the same idea from Ugaritic, but reads it אֵי (ʾe).
  58. Job 22:30 tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”
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3 John
New English Translation

Introduction and Thanksgiving

1 From[a] the elder,[b] to Gaius[c] my dear brother, whom I love in truth.[d] 2 Dear friend, I pray that all may go well with you and that you may be in good health, just as it is well with your soul.[e] 3 For I rejoiced greatly when the brothers came and testified to your truth, just as you are living according to the truth.[f]

4 I have no greater joy than this: to hear[g] that my children are living according to the truth.[h]

The Charge to Gaius

5 Dear friend,[i] you demonstrate faithfulness[j] by whatever you do for the brothers (even though they are strangers). 6 They[k] have testified to your love before the church.[l] You will do well to send them on their way in a manner worthy of God.[m] 7 For they have gone forth[n] on behalf of “The Name,”[o] accepting nothing from the pagans.[p] 8 Therefore we[q] ought to support such people, so that we become coworkers in cooperation with the truth.[r]

Diotrephes the Troublemaker

9 I wrote something to the church,[s] but Diotrephes,[t] who loves to be first among them, does not acknowledge us.[u] 10 Therefore, if I come,[v] I will call attention to the deeds he is doing[w]—the bringing of unjustified charges against us with evil words! And not being content with that, he not only refuses to welcome the brothers himself, but hinders the people who want to do so and throws them out of the church! 11 Dear friend, do not imitate what is bad but what is good.[x] The one who does good is of God; the one who does what is bad has not seen God.[y]

Worthy Demetrius

12 Demetrius[z] has been testified to by all, even by the truth itself. We also testify to him,[aa] and you know that our testimony is true.

Conclusion

13 I have many things to write to you, but I do not wish to write to you with[ab] pen and ink.[ac] 14 But I hope to see you right away, and we will speak face to face.[ad] 15 Peace be with you.[ae] The friends here[af] greet you. Greet the friends[ag] there[ah] by name.

Footnotes

  1. 3 John 1:1 tn The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 3 John 1:1 tn Or “presbyter.”sn The author’s self-designation, the elder, is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 2 John.
  3. 3 John 1:1 sn Little reliable information is available concerning the identity of the person to whom 3 John is addressed. Because the name Gaius was very common in the Roman Empire, it is highly unlikely that the person named here is to be identified with any of the others of the same name associated with Paul (1 Cor 1:14, Rom 16:23 [these two references are probably to the same person]; Acts 19:29, Acts 20:4). A 4th century tradition recorded in the Apostolic Constitutions 7.46.9 (ca. a.d. 370) states that John the Apostle ordained Gaius as bishop of Pergamum, but this is questionable because of the relatively late date. The only certain information about this individual must be obtained from 3 John itself, and there is not a great deal there. It is obvious that this person is well known to the author, but it is not so certain whether they had met personally or not, because the report of Gaius’ conduct toward the brothers is received secondhand by the author (v. 3). Nor can it be determined with certainty whether Gaius belonged to the same local church as Diotrephes (v. 9), or was himself the leader of another local congregation. It is clear that the author regarded him as orthodox (v. 3) and a valuable ally in the controversy with the secessionist opponents and their false Christology discussed at length in 1 John.
  4. 3 John 1:1 tn The prepositional phrase ἐν ἀληθείᾳ (en alētheia) in 3 John 1 is similar to 2 John 1, although it is not qualified here as it is there (see 2 John 1). This is not merely the equivalent of an adverb (“truly”), but is a theological statement affirming the orthodoxy of Gaius, to whom the letter is addressed. “Truth” is the author’s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19).
  5. 3 John 1:2 tn The noun ψυχή (psuchē) is used 10 times in the Gospel of John and 2 times in 1 John; of these 6 of the uses in John and both in 1 John refer to a person’s “life” (as something that can be laid down). In John 10:24 and 12:27 the ψυχή is that part of a person where emotions are experienced; one’s ψυχή is held in suspense or deeply troubled. This is, in other words, the immaterial part of a person as opposed to his physical existence. A close parallel is found in Philo, Heir 58 (285): “nourished with peace, he will depart, having gained a calm, unclouded life…welfare in the body, welfare in the soul (ψυχή)…health and strength…delight in virtues.”sn Just as it is well with your soul. The equivalent contemporary idiom would be to speak of “spiritual” health as opposed to physical health. The author affirms that Gaius is indeed well off spiritually, and he prays that Gaius’ physical health would match his spiritual health, i.e., that Gaius would be as well off physically as he is spiritually. It is the spiritual health which is to be the standard by which one’s physical health is measured, not the other way round.
  6. 3 John 1:3 sn Living according to the truth (Grk “walking in [the] truth”). The use of the Greek verb περιπατέω (peripateō) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6, 2 John 4, as well as numerous times in Paul). Here the phrase refers to conduct that results when a person has “truth” residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2). In the specific context of 3 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents’ challenge to orthodoxy.
  7. 3 John 1:4 tn Grk “that I hear”; the ἵνα (hina) clause indicates content. This is more smoothly expressed as an English infinitive.
  8. 3 John 1:4 tn Grk “walking in (the) truth” (see the note on the phrase “living according to the truth” in 3 John 3).
  9. 3 John 1:5 tn The author has already described Gaius as “dear friend” or “beloved” (τῷ ἀγαπητῷ, tō agapētō) in v. 1; he will address Gaius in the same way in vv. 5 and 11 (᾿Αγαπητέ, Agapēte). This is a term of endearment and personal warmth, much as it is when used by the author as an address in 1 John 2:7.
  10. 3 John 1:5 tn BDAG 821 s.v. πιστός 1.b offers the translation “act loyally” for this context, a usage which is not common but does fit well here. Since the author is going to ask Gaius for additional help for these missionaries in the following verse, he begins here by commending Gaius for all that he has already done in this regard.sn When the author tells Gaius “you demonstrate faithfulness by whatever you do” he is commending him for his faithful service to the traveling missionaries (the brothers). Gaius has assisted them, and they have now returned with a report of this to the author (3 John 3).
  11. 3 John 1:6 tn Grk “who” (a relative pronoun that continues the sentence begun in 3 John 5).
  12. 3 John 1:6 sn Which church does the author refer to here? The church where Gaius is, the church where the author is, a different local church where the “brothers” are, or the ‘universal’ church, the church at large? Since the suggestion in 3 John 3 is that the “brothers” have come and testified in the author’s church about what Gaius has done for them, it seems most likely that the “church” mentioned here is also the author’s church, where he is currently located. Other possibilities cannot be ruled out, but seem unnecessarily complicated.
  13. 3 John 1:6 sn Now the author, after commending Gaius for his faithful service to the traveling missionaries in the past (see 3 John 5), now requests additional assistance at the present time (send them on their way in a manner worthy of God). Apparently the missionaries are on their way to visit the area where Gaius’ church is located a second time. They had been there once already and had returned with a good report of how Gaius had assisted them. It is entirely possible that they themselves carry with them the present letter as a letter of introduction. Along these lines it has been suggested that Demetrius (see 3 John 12) is one of these traveling missionaries, perhaps the leader of the delegation, and the author is formally introducing him to Gaius, since when he was there the last time he was a stranger (v. 5) but Gaius assisted him anyway.
  14. 3 John 1:7 sn The verb gone forth (ἐξέρχομαι, exerchomai) almost certainly refers to some form of missionary activity. This verb is used of Paul’s travels in Acts 14:20, and of his setting out on his second missionary journey in Acts 15:40.
  15. 3 John 1:7 sn Three possibilities for the identification of “The Name” have been suggested: (1) the name of God, suggested by the unqualified noun with the Greek article. In Rabbinic literature “the Name” is a frequent substitute for the Tetragrammaton YHWH, the name of God, which was too sacred to be pronounced. This would make good logical sense in 3 John, because in the previous verse the author has instructed Gaius to send the missionaries on their way “in a manner worthy of God.” (2) Some have understood “the Name” as the self-designation of the Johannine community, or as a reference to the Christian cause at large, or as a way of designating Christians before the title “Christian” came into common usage. (3) The interpretation favored by most commentators is that this is a reference to Jesus’ name. Paul uses a similar phrase in Rom 1:5, and in 1 John 2:12 the author wrote, “your sins are forgiven on account of His (Christ’s) name.” John’s Gospel also makes reference to believing “in the name of Jesus” (John 1:12; 3:18).
  16. 3 John 1:7 tn The word ἐθνικός (ethnikos) occurs only 4 times in the NT (the other three are in Matt 5:47; 6:7; and 18:17). It is virtually synonymous here with the far more common ἔθνος (ethnos, used some 162 times in the NT). Both refer to the Gentiles (that is, pagans).sn Since the issue here is support for the traveling missionaries, and there is no indication that the author would want to forbid receiving support from Gentile converts to Christianity, the word pagans must refer to Gentile unbelievers, i.e., pagans. The traveling missionaries sent out to combat the false teaching of the secessionist opponents have been accepting nothing by way of support from non-Christians.
  17. 3 John 1:8 sn Clearly the author does not refer to himself alone by the use of the first person plural pronoun we here, since the issue is support for the traveling missionaries. It stands in contrast to the pagans mentioned in the previous verse, and is thus to be understood as inclusive of all true Christians: the author, Gaius, and all true Christians. All true Christians ought to support the endeavors of these traveling missionaries in their efforts to counteract the heretical teaching of the opponents.
  18. 3 John 1:8 tn The ἵνα (hina) clause indicates the result of such support for the traveling missionaries: The Christian who helps to support them in their efforts thus becomes a coworker in cooperation with the truth. Although the dative τῇ ἀληθείᾳ (tē alētheia) is somewhat difficult to specify, it would appear (corresponding to the σύν- [sun-] prefix of the noun modified) to indicate a sense of cooperation with “the truth” which is at work through the missionaries. There is precedent in the Johannine literature for understanding “truth” as personified (John 8:32, “the truth will make you free”; possibly also 1 John 3:19). More explicitly, 1 John 4:6 identifies the Holy Spirit as “the Spirit of Truth,” a characterization repeated in 1 John 5:6. Thus it seems likely that the “truth” at work through the missionaries here is ultimately the Holy Spirit, who works through their efforts. The Christian who supports them thus becomes a coworker with the Spirit of God himself.
  19. 3 John 1:9 sn The church mentioned here, which the author says he may visit (3 John 10) is not the same as the one mentioned in 3 John 6, to which the author apparently belongs (or of which he is in charge). But what is the relationship of this church in v. 9 to Gaius, to whom the letter is addressed? It is sometimes suggested that Gaius belongs to this church, but that seems unlikely, because the author uses a third person pronoun to refer to the other members of the church (among them). If Gaius were one of these it would have been much more natural to use a second person pronoun: “Diotrephes, who loves to be first among you.” Thus it seems probable that Gaius belongs to (or is in charge of) one local church while Diotrephes is in another, a church known to Gaius but to which he does not belong.
  20. 3 John 1:9 sn Diotrephes appears to be an influential person (perhaps the leader) in a local church known to Gaius, but to which Gaius himself does not belong. The description of Diotrephes as one who loves to be first suggests he is arrogant, and his behavior displays this: He refuses to acknowledge the written communication mentioned by the author at the beginning of v. 9 (and thus did not recognize the author’s apostolic authority), and furthermore (v. 10) refuses to show any hospitality to the traveling missionaries (welcome the brothers) already mentioned by the author. It has been suggested that the description “loves to be first” only indicates that Diotrephes sought prominence or position in this church, and had not yet attained any real authority. But his actions here suggest otherwise: He is able to refuse or ignore the author’s previous written instructions (v. 9), and he is able to have other people put out of the church for showing hospitality to the traveling missionaries (v. 10).
  21. 3 John 1:9 tn Since the verb ἐπιδέχομαι (epidechomai) can mean “receive into one’s presence” (BDAG 370 s.v. 1; it is used with this meaning in the next verse) it has been suggested that the author himself attempted a previous visit to Diotrephes’ church but was turned away. There is nothing in the context to suggest an unsuccessful prior visit by the author, however; in 3 John 9 he explicitly indicates a prior written communication which Diotrephes apparently ignored or suppressed. The verb ἐπιδέχομαι can also mean “accept” in the sense of “acknowledge someone’s authority” (BDAG 370 s.v. 2) and such a meaning better fits the context here: Diotrephes has not accepted but instead rejected the authority of the author to intervene in the situation of the traveling missionaries (perhaps because Diotrephes believed the author had no local jurisdiction in the matter).
  22. 3 John 1:10 tn The third-class condition (ἐὰν ἔλθω, ean elthō) seems to be used by the author to indicate real uncertainty on his part as to whether he will visit Diotrephes’ church or not.
  23. 3 John 1:10 sn Because Diotrephes did not recognize the authority of the author, the author will expose his behavior for what it is (call attention to the deeds he is doing) if he comes for a visit. These are the charges the author will make against Diotrephes before the church: (1) Diotrephes is engaged in spreading unjustified charges against the author with evil words; (2) Diotrephes refuses to welcome the brothers (the traveling missionaries) himself; (3) Diotrephes hinders the others in the church who wish to help the missionaries; and (4) Diotrephes expels from the church (throws them out) people who aid the missionaries. (Diotrephes himself may not have had supreme authority in the local church to expel these people, but may have been responsible for instigating collective action against them.)
  24. 3 John 1:11 sn The exhortation do not imitate what is bad but what is good is clearly a reference to Diotrephes’ evil behavior. The author exhorts Gaius (whom he wishes to continue assisting the missionaries) not to follow the negative example of Diotrephes, but to do what is right. Implicitly there may be a contrast between the bad behavior of Diotrephes and the good reputation of Demetrius (mentioned in the following verse), but it seems more likely that Demetrius is himself one of the traveling missionaries (perhaps their leader), rather than the leader of a local congregation who, unlike Diotrephes, has supported the missionaries himself.
  25. 3 John 1:11 sn The statement The one who does what is bad has not seen God is asyndetic; its abrupt introduction adds emphasis. The statement reiterates the common Johannine theme of behavior as an indication of genuine faith, found in 1 John in 3:6, 10; 4:7, 20; and in the Gospel of John in 3:17-21. By implication, the genuineness of Diotrephes’ faith is called into question, because he has obviously done what is bad (v. 11b; cf. vv. 9-10). In John’s terminology it is clear that the phrase has not seen God is equivalent to “is not a genuine Christian” (see John 3:17-21 and 1 John 3:6, 10; 4:7, 20).
  26. 3 John 1:12 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).
  27. 3 John 1:12 tn The words “to him” are not in the Greek text, but are implied.
  28. 3 John 1:13 tn Grk “by means of.”
  29. 3 John 1:13 tn Grk “ink and pen.” The more normal order in contemporary English is “pen and ink.” 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.
  30. 3 John 1:14 tn Grk “speak mouth to mouth,” an idiom for which the contemporary English equivalent is “speak face-to-face.”
  31. 3 John 1:15 tn Grk “peace to you.”
  32. 3 John 1:15 tn The word “here” is not in the Greek text but is implied.
  33. 3 John 1:15 sn It is possible that the designation friends (φίλοι, philoi) indicates that these are personal friends of Gaius who send their greetings, but if this is the case it is somewhat surprising that their names are not mentioned, especially when the author instructs Gaius, Greet the friends there by name. More likely this is an alternative to “brothers” (ἀδελφοί, adelphoi) as an early Christian self-designation, especially within the Johannine community. It may have arisen in the Johannine community from Jesus’ teaching in John 15:13-15, “you are my friends if you do what I command you.”
  34. 3 John 1:15 tn The word “there” is not in the Greek text but is implied.
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