2 Yohanes 1:1

Introduction and Thanksgiving

1:1 From ¹  the elder, ²  to an elect lady ³  and her children, whom I love in truth ⁴  (and not I alone, but also all those ⁵  who know the truth),

Zakharia 8:19

8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth ⁶  months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’

Galatia 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ⁷ 

Galatia 5:1

Freedom of the Believer

5:1 For freedom ⁸  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ⁹  of slavery.

Titus 1:14

1:14 and not pay attention to Jewish myths ¹⁰  and commands of people who reject the truth.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹¹ 

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

[1:1]  ¹ tn The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ² tn Or “presbyter.”

[1:1]  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 3 John.

[1:1]  ³ tn This phrase may refer to an individual or to a church (or the church at large). Some have suggested that the addressee is a Christian lady named “Electa,” but the same word in v. 13 is clearly an adjective, not a proper name. Others see the letter addressed to a Christian lady named “Kyria” (first proposed by Athanasius) or to an unnamed Christian lady. The internal evidence of 2 John clearly supports a collective reference, however. In v. 6 the addressee is mentioned using second person plural, and this is repeated in vv. 8, 10, and 12. Only in v. 13 does the singular reappear. The uses in vv. 1 and 13 are most likely collective. Some have seen a reference to the church at large, but v. 13, referring to “the children of your elect sister” is hard to understand if the universal church is in view. Thus the most probable explanation is that the “elect lady” is a particular local church at some distance from where the author is located.

[1:1]  sn 2 John is being written to warn a “sister” church some distance away, referred to as an elect lady, of the missionary efforts of the secessionist false teachers (discussed in 1 John) and the dangers of welcoming them whenever they arrive.

[1:1]  ⁴ tn The prepositional phrase ἐν ἀληθείᾳ (en alhqeia) in 2 John 1 is similar to 3 John 1, although it is not qualified there as it is here (see 3 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).

[1:1]  ⁵ sn All those who know the truth refers to true Christians who are holding fast to the apostolic Christology in the face of the secessionist opponents described in 1 John.

[8:19]  ⁶ sn The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588 b.c. (2 Kgs 25:1), and the former the breach of the city walls on or about July 18, 586 b.c. (Jer 39:2-5).

[5:6]  ⁷ tn Grk “but faith working through love.”

[5:1]  ⁸ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ⁹ sn Here the yoke figuratively represents the burdensome nature of slavery.

[1:14]  ¹⁰ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[1:2]  ¹¹ tn Grk “before eternal ages.”