FOOTNOTES:

^a ‘Lady’ is kuria, the feminine form of kurios (‘lord’). Most people think it is referring to the church to whom it was written as a collective.

^b The Greek en aletheia is translated here as ‘truly.’ The preposition en here seems to be a preposition of manner, indicating how the verb is done; therefore, ‘truth’ indicates the manner of loving, or that the writer is loving the chosen lady and her children truly.

^c Traditionally, ‘grace’

^d Traditionally, ‘mercy.’ The meaning of ‘mercy’ has shifted since that originally became the traditional rendering here. The Greek translation of the Hebrew Bible, the Septuagint, uses this word to translate the Hebrew word hesed, which could have volumes written about it. It means something along the lines of ‘loyal love,’ ‘covenant faithfulness,’ ‘lovingkindness,’ ‘committed love/kindness.’ It carries a commitment to pursue good for others based in care. Empathy is related, but only part of what’s in view. Compassion is related but only part of what’s in view. Help is related but only part of what’s in view. See how this word is used in Matthew 9:13 and Matthew 12:7.

^e Perhaps, ‘along with.’ This instance of en seems most likely to be a preposition of association. It could also be instrumental, that truth and love are the instruments used to provide generosity, loving faithfulness, and peace. It could also be causal, ‘because of truth and love.’ Or it could even be a preposition of standard: ‘according to the standard of truth and love.’

^f This instance of en is being taken as a preposition of standard, ‘according to the standard of truth.’ It could also be designating motion toward truth if it is assumed to be using it figuratively, which could be appropriate since ‘walking’ is being used in a figurative way here.

^g All the instances of ‘you’ or ‘your’ in this book are plural, addressing a group.

^h Traditionally, ‘deceivers.’ It’s literally a substantive adjective, describing people who wander or lead people off course. It can be used figuratively about deceiving or misleading with information or perspective. It is another in the long list of metaphors related to walking a path.

ⁱ Traditionally, ‘confess.’ The word homologeo very literally means ‘speak the same’ and has a variety of uses that all have to do with speaking in a way that is consistent with something or in agreement with something. Traditionally, this has been translated as ‘confess,’ which in its original meaning works perfectly: ‘con-‘ (with/together) + ‘-fess’ (admit/disclose). The word does not only have to do with admitting guilt. It has to do acknowledging anything openly that consistently affirms the truth of something, agrees with reality or other people or even is consistent with what has been expressed previously in some way.

^j The word ‘christ’ has traditionally been applied to Jesus in a special way, but it had a broader meaning applied to many, including King David and King Saul, that meant being ‘anointed’ (smeared with oil) which was a ceremonial acknowledgment of being appointed for a role, usually of king, sometimes of priest or prophet.

^k Literally, this sentence is phrased as singular, starting with ‘this one’ referring to the ‘many misleaders’ of the previous sentence. It intends to emphasize each of them as well as acknowledging the group.

^l Traditionally, ‘antichrist’ which is just taking the Greek letters of antichristos and transferring them to English. The preposition/prefix anti- can mean ‘in comparison with’ or ‘in place of/instead of’ or ‘as a reaction to.’ The word ‘christ’ has been applied to Jesus in a special way, but it meant being ‘anointed’ which was a ceremonial acknowledgment of being appointed for a role, usually of king, sometimes of priest or prophet.

^m Or ‘destroy’ or ‘let be killed’

ⁿ Literally, ‘goes ahead’ or ‘goes too far’

^o Literally, “Whoever stays within the teaching, this one has both the Father and the Son.”

^p This word literally means ‘carry’ as in ‘carry a load.’ Other translations say ‘bring’ which gets at the surface meaning, but the imagery of carrying is important. It connects with 1 John 5:3. It connects with Jesus’ teaching to ‘carry your cross.’ It connects with the metaphor of burden that was used pervasively for both oppression and the weight of personal and systemic sin on the sinners and bystanders and victims throughout the Hebrew Bible. It connects with Jesus’ statement that his yoke is easy and his burden is light.

^q “Rejoice!” or “Celebrate!” (chaire [sg.] or chairete [pl.]) was the standard greeting in Greek. Here it is charein, ‘to celebrate/rejoice.’ Most translations render this as ‘don’t greet them’ or ‘don’t give them a greeting’ since it was simply the standard greeting. However, instructing people to give anyone the silent treatment seems troubling in the context of the rest of scripture. It seems more likely that the author has the greeting’s literal meaning in view, that giving this greeting to those who are causing harm and misleading people would be disingenuous because they are causing suffering, not joy and should be confronted honestly.

^r Or ‘participates’ or ‘partakes’ or ‘shares in.’ The word is koinoneo, the verb form of koinonia, which has traditionally been translated as ‘fellowship’ and refers to participating in community with people or sharing in life together in a particularly connected way.

^s The Greek idiom is literally, ‘mouth to mouth.’

^t Most likely this means ‘the members of another church community’

^u Traditionally, ‘greet you.’ This is a different word than the ‘celebrate/rejoice/greet’ in verses 10 and 11. This word carries a meaning of welcome, well wishing, or greeting kindly.