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On the Greek text. The Greek throughout follows the standard critical text — uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT), and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced.

The First Epistle of John — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the 1 John data set: every chapter of 1 John (1–5) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. It is part of the same project as the Pauline volumes, James, and 1–2 Peter; 1 John tests true fellowship with God — light, love, and the right confession of the Son — against the secessionist 'antichrists.' The Greek follows the standard critical text (uniform across NA28 / SBLGNT / THGNT in its main wording, and itself an ancient public-domain text); the copyrighted NA28 apparatus is not reproduced.

Scope

Chapter Verses Words annotated Outline movements
1 John 1 10 207 2
1 John 2 29 587 5
1 John 3 24 469 4
1 John 4 21 449 4
1 John 5 21 429 3
Total 105 2,141 18

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note.

The argument of the book

The macro-structure of the whole letter — its major movements — under which the chapter-by-chapter detail below unfolds. John writes in a spiral, returning to three recurring tests of authentic life — righteousness, love, and belief in the incarnate Son — by which assurance of eternal life is grounded. (The letter famously resists a tidy outline; the divisions below are interpretive and the more common analysis is generally followed.)

Chapter-by-chapter

1 John 1 — ΙΩΑΝΝΟΥ Α′ Α′

Theme. The eternal Word of life, heard and seen and handled by the apostolic witnesses, is proclaimed so that the readers may share fellowship with the Father and the Son and so have fullness of joy — a fellowship tested by the message that God is light, in whom is no darkness at all: those who walk in the light are cleansed by Jesus' blood, while every claim to sinlessness is exposed as a lie against God's own word.

Outline.

Translation & textual notes. The Greek follows the standard critical text of 1 John 1, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points are worth flagging without a marginal apparatus: at v.3 the editions read καὶ ('also') before ὑμῖν with the best witnesses (printed here), though it is omitted by some; at v.4 the better-attested ἡμεῖς / ἡμῶν ('we write … our joy,' read here) competes with the second-person ὑμῖν / ὑμῶν ('your joy') of later witnesses, and the verb is read ἀπαγγέλλομεν over against the simplex γράφομεν; at v.4 πεπληρωμένη ('made full') is read for the variant πληρης; at v.5 the report-formula reads ἀναγγέλλομεν ('announce') and the editions agree on αὕτη … ἡ ἀγγελία over against ἐπαγγελία. Orthographic variants (movable-ν, ι-subscript, the elided ἀπ' ἀρχῆς) are not noted. The chapter has 10 verses; none is legitimately omitted by the critical text. Note throughout John's pronounced asyndeton (clauses set side by side without connectives), the durative present-tense force of the verbs of fellowship, walking, and cleansing, and the antithetical 'if we say …' conditionals (vv.6, 8, 10) that drive the section on confession. Beyond the apparatus, observe the rhetorical escalation across the three false claims — 'we lie' (v.6) → 'the truth is not in us' (v.8) → 'we make him a liar … his word is not in us' (v.10) — and the deliberate intensification of the verbs of perception in v.1 (heard → saw → beheld → handled), moving from the most distant sense to the most intimate and tangible.

1 John 2 — ΙΩΑΝΝΟΥ Α′ Β′

Theme. The marks of those who truly know God and abide in him: forgiven for his name's sake and possessing Christ the righteous Advocate and propitiation, they keep his commandments, love the brother in the dawning light, refuse the passing world, hold fast the message they heard from the beginning against the antichrists' lie, and — taught by the abiding anointing — abide in him, that they may have confidence at his coming.

Outline.

Translation & textual notes. The Greek follows the standard critical text of 1 John 2, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points are worth flagging without a marginal apparatus. At v.7 the address ἀδελφοί ('brothers') of the later Byzantine text is replaced in the critical text by ἀγαπητοί ('beloved'), read here. At v.14 the second triad opens with ἔγραψα ('I have written'), an epistolary aorist set against the present γράφω of vv.12–13; the variation of address παιδία (v.14) for τεκνία (v.12) is stylistic. At v.20 the editions divide over the predicate: the earliest witnesses read πάντες ('you all know,' nominative, printed here) against the widespread πάντα ('you know all things,' accusative); the sense is closely related but the nominative is followed. At v.23 the second clause (ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει), once bracketed or omitted by some older editions through homoeoteleuton, is firmly part of the critical text and printed without brackets. At v.27 the verbs may be construed as indicative or imperative (μένετε, 'you abide' / 'abide'), and the imperative is taken to match v.28. At v.28 the conditional ἐάν ('whenever/when') with φανερωθῇ is read over the temporal ὅταν of some witnesses, and the subject of φανερωθῇ is taken as Christ ('he appears') rather than impersonal. Orthographic variants (movable-ν, ι-subscript, the spelling ἀφέωνται at v.12) are not noted. The chapter has 29 verses; none is legitimately omitted by the critical text. Note further the chapter's verbal architecture: the abiding verb μένω threads the whole (vv.6, 10, 14, 17, 19, 24 [×2], 27, 28); the light/darkness antithesis (σκοτία/φῶς, vv.8–11) is carried morally into love and hate; the participial 'the one who says / does' figures (ὁ λέγων, ὁ ποιῶν, ὁ ἀγαπῶν, ὁ μισῶν) structure the ethical tests; and the 'from the beginning' phrase (ἀπ' ἀρχῆς, vv.7, 13, 14, 24) and the anointing (χρῖσμα, vv.20, 27) bind the old message to its abiding inner Teacher.

1 John 3 — ΙΩΑΝΝΟΥ Α′ Γ′

Theme. The astonishing love of the Father makes us his children now, with the purifying hope of being like Christ; this divine birth issues in a settled break with the practice of sin and in active brotherly love — the twin marks that distinguish the children of God from the children of the devil and give the loving heart assurance before God.

Outline.

Translation & textual notes. The Greek follows the standard critical text of 1 John 3, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.1 the critical text adds καὶ ἐσμέν ('and we are') after τέκνα θεοῦ κληθῶμεν, the words present in the earliest witnesses though absent from the later Byzantine text; at v.2 the editions read οὐδέπω/οὔπω ('not yet'), printed here; at v.5 the editions divide over whether ἐκεῖνος bears the object ἡμῶν ('our [sins]') or the shorter ἁμαρτίας, the shorter being printed; at v.13 the connective is read καί (some witnesses omit it), and μή θαυμάζετε is uniform; at v.14 some witnesses add τὸν ἀδελφόν after ἀγαπῶν; at v.19 the editions divide over the future πείσομεν ('we shall persuade/assure') and over γνωσόμεθα/γινώσκομεν, and over ἔμπροσθεν αὐτοῦ; at v.21 some witnesses repeat ἡμῶν after καρδία; at v.23 the conjunction ἵνα introduces the content of the commandment. Orthographic variants (movable-ν, ι-subscript, ἁγνός spelling) are not noted. The chapter has 24 verses; none is legitimately omitted by the critical text. The chapter's exegesis turns above all on aspect: the perfect γεγέννηται / γεγεννημένος (v.9, also ἐγνώκαμεν, μεταβεβήκαμεν) names an accomplished new birth with an abiding result, while the present durative ἁμαρτάνει / ποιεῖ / ἀγαπᾷ (vv.6, 8, 9, 10) and the present infinitive ἁμαρτάνειν (v.9) name habitual practice rather than the isolated act of 1:8–2:1 — the key to reconciling 'cannot sin' here with 'if we say we have no sin' there.

1 John 4 — ΙΩΑΝΝΟΥ Α′ Δ′

Theme. Two tests of authentic life with God, set side by side: the doctrinal test of the spirits — every spirit that confesses Jesus Christ come in the flesh is from God, while the spirit of antichrist withholds that confession — and the ethical test of love, for God is love, he proved it by sending his Son as the propitiation for our sins, and the one begotten of God must love his brother, since perfected love casts out the fear of judgment.

Outline.

Translation & textual notes. The Greek follows the standard critical text of 1 John 4, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.2 the editions read the perfect infinitive ἐληλυθότα ('having come') with the great majority, a few witnesses giving the present or the construction ἐν σαρκὶ ἐληλυθέναι; at v.3 the best text reads simply μὴ ὁμολογεῖ ('does not confess') the Spirit-of-antichrist clause, whereas a notable patristic and Old-Latin tradition read λύει τὸν Ἰησοῦν ('annuls/looses Jesus'), which is not the printed text, and some witnesses add Χριστὸν ἐν σαρκὶ ἐληλυθότα by harmonization to v.2, the shorter τὸν Ἰησοῦν being read; at v.19 the object of ἀγαπῶμεν is supplied by some witnesses (αὐτόν, 'him,' or τὸν θεόν), the best text reading the bare ἡμεῖς ἀγαπῶμεν ('we love'). Orthographic variants (movable-ν, ι-subscript, the spelling ἱλασμός) are not noted. The chapter has 21 verses; none is legitimately omitted by the critical text. Beyond the apparatus, note the chapter's verbal web: the keyword ἀγάπη/ἀγαπάω saturates vv.7–21 (over two dozen occurrences), framed by the twin predications ὁ θεὸς ἀγάπη ἐστίν (vv.8, 16); the πνεῦμα/ὁμολογέω confession-test of vv.1–6 (the spirit 'of God,' 'of antichrist,' 'of truth,' 'of error') is set against the love-test of vv.7–21; and the perfect tense governs the decisive claims — τεθέαται (v.12), ἑωράκαμεν/μεμαρτυρήκαμεν-type witness (v.14 τεθεάμεθα), ἐγνώκαμεν/πεπιστεύκαμεν (v.16), and τετελείωται/τετελειωμένη (vv.12, 17–18). Several renderings rest on interpretive choices flagged in the lexical tier rather than silently resolved: the cataphoric ἐν τούτῳ formula (vv.2, 9, 10, 13, 17); the partitive ἐκ τοῦ πνεύματος (v.13, 'of his Spirit'); the open genitive ἡ ἀγάπη αὐτοῦ (v.12, God's love or love for him); the unexpressed object of ἀγαπῶμεν (v.19); and the ambiguous αὐτοῦ of v.21 (the commandment from God or from Christ).

1 John 5 — ΙΩΑΝΝΟΥ Α′ Ε′

Theme. The faith that overcomes the world: everyone who believes that Jesus is the Christ, the Son of God, is born of God, loves God's children, and keeps his commandments; God's threefold testimony — Spirit, water, and blood — establishes that eternal life is given in his Son, so that believers may know they have that life, pray with confidence, and keep themselves from idols.

Outline.

Translation & textual notes. The Greek follows the standard critical text of 1 John 5, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The chapter's principal textual point is at vv.7–8: the so-called 'Johannine Comma' (the trinitarian gloss '… in heaven: the Father, the Word, and the Holy Spirit, and these three are one; and there are three that bear witness on earth …') is NOT part of the critical text and is omitted here. The Comma is absent from every early Greek manuscript (it surfaces in Greek only in a handful of very late minuscules, evidently retroverted from the Latin), absent from the early versions and the Greek Fathers, and is universally judged a Latin interpolation; the printed text reads simply 'there are three that testify: the Spirit and the water and the blood, and the three are unto the one.' A few further points are passed over without a marginal note: at v.6 some witnesses read 'by water and blood and Spirit' or expand to 'water and blood,' and 'the Spirit is the truth' is uniform; at v.10 the editions divide over ἑαυτῷ ('in himself,' read here) versus αὐτῷ; at v.13 the best text reads the single relative clause 'to you who believe in the name of the Son of God' (later witnesses rearrange and expand); at v.18 the editions divide over ἑαυτόν ('keeps himself') versus αὐτόν ('him [i.e. the begotten One] keeps him'), the latter read here; at v.20 the editions print ἀληθινῷ and the closing ζωὴ αἰώνιος uniformly. The chapter has 21 verses; none is legitimately omitted by the critical text. Beyond the apparatus, several renderings rest on interpretive choices flagged in the lexical tier: the γεννάω word-group binds the chapter (the believer 'born of God,' vv.1, 4, 18; and the aorist 'born of God' of v.18b most likely the Son as keeper); ἐλθὼν δι' ὕδατος καὶ αἵματος (v.6) is taken of Jesus' baptism and death against a Christ/Jesus split; πρὸς θάνατον (vv.16–17) names a tendency/result ('leading to death'); and the climactic οὗτος (v.20) is read with its nearest antecedent, confessing Jesus Christ as 'the true God and eternal life.'

Major translation & exegetical cruxes

Where the Greek legitimately admits more than one rendering or reading, the point was flagged in the lexical notes and chapter text_notes rather than decided silently; the more common analysis was generally taken and the alternative noted. The principal cruxes in 1 John:

Reference Crux Discussion
1:1 ὃ ἦν ἀπ' ἀρχῆς — the neuter relative The neuter ὅ ('what,' not 'he who') is deliberately broad, embracing the person of the Word, his life, and the whole gospel reality; the imperfect ἦν (as in John 1:1) marks pre-temporal existence 'from the beginning,' not a coming-into-being, and the fourfold relative clause hangs grammatically suspended until the apodosis ἀπαγγέλλομεν in v.3.
1:4 ἡ χαρὰ ἡμῶν … πεπληρωμένη — 'our joy made full' The better witnesses read the first person ('our joy,' so that the writers' own joy is bound up with the readers' fellowship) over the variant ὑμῶν ('your joy'); the periphrastic perfect (ᾖ πεπληρωμένη) stresses a joy brought to its full and abiding measure.
1:7 καθαρίζει — 'cleanses' (present) The present tense is decisive: the blood of Jesus offers a continual, ongoing cleansing (not a single past transaction) for those who walk in the light — answering the perfectionist denial of v.8, since the very people in fellowship still need cleansing.
1:9 πιστὸς … καὶ δίκαιος — 'faithful and just' God forgives not in spite of his justice but in accord with it: faithful to his covenant promise, and just because the sin has been atoned (v.7; 2:2); the ground of assurance is God's own character, not the believer's worthiness.
1:10 οὐχ ἡμαρτήκαμεν — 'we have not sinned' (perfect) The perfect denies not merely past acts but their abiding result — a claim to an unsullied record that flatly contradicts God's testimony and so 'makes him a liar' (cf. 5:10), the climax of the threefold escalation of false claims.
2:2 ἱλασμός — 'propitiation' / 'expiation' The word (also 4:10; LXX of the sin offering) holds both the appeasing of God's wrath ('propitiation') and the wiping-away of sin ('expiation'); Christ is in person the atoning sacrifice, and 'for the whole world' marks its universal sufficiency.
2:5 ἡ ἀγάπη τοῦ θεοῦ τετελείωται — 'the love of God has been perfected' The genitive τοῦ θεοῦ may be objective ('love for God'), subjective ('God's love'), or qualitative; the love that derives from and answers to God reaches its goal/maturity in the obedient — the perfect marking the settled result.
2:16 ἡ ἀλαζονεία τοῦ βίου — 'the pride of life' ἀλαζονεία is boastful pretension/ostentation, and βίος is 'life' as means and manner of living (not ζωή); the phrase names arrogant self-display in one's possessions and circumstances, third of the triad of worldly craving.
2:18 ἀντίχριστος ... ἀντίχριστοι πολλοί The expected single eschatological 'antichrist' (a Johannine coinage) is matched by 'many antichrists' already present — the secessionist teachers, whose appearing is itself the sign of the last hour.
2:20 οἴδατε πάντες vs. οἴδατε πάντα — 'you all know' / 'you know all things' The text-critical crux: the earliest witnesses read the nominative πάντες ('you all know,' printed), the majority the accusative πάντα ('you know all things'); the sense is close, the anointing securing the readers' knowledge either way.
2:20, 27 χρῖσμα — 'anointing' 'That which is smeared on' (cf. the oil of anointing); most likely the Holy Spirit (perhaps the Spirit-borne word) given to believers, the abiding inner Teacher who instructs 'concerning all things' and renders the deceivers' rival teaching superfluous.
2:27 μένετε ἐν αὐτῷ — 'abide in him' / 'you abide in him' The form is ambiguous between indicative (statement of fact) and imperative (charge); the imperative is taken, matched to the explicit charge of v.28.
2:29 ἐξ αὐτοῦ γεγέννηται — 'has been born of him' The antecedent of αὐτοῦ shifts: 'he is righteous' (29a) most naturally points to Christ (cf. v.1), yet the new birth is consistently 'of God' (3:9; 5:1); the perfect γεγέννηται marks the settled state of being God-begotten, evidenced by the practice of righteousness.
3:2 ὅμοιοι αὐτῷ ἐσόμεθα — 'we shall be like him' The future likeness is conformity to the glorified Christ (not deity), grounded in the beatific vision (ὀψόμεθα αὐτὸν καθώς ἐστιν); the subject of φανερωθῇ may be Christ ('when he appears,' taken here) or 'it' (what we shall be).
3:6 οὐχ ἁμαρτάνει / ὁ ἁμαρτάνων — present tense The present denotes habitual, characteristic sinning, not any single sin; abiding in the sinless Christ is incompatible with a sin-dominated life, and persistent sin shows one has never truly seen or known him.
3:9 οὐ δύναται ἁμαρτάνειν — 'cannot keep sinning' The perfect γεγέννηται (decisive new birth, abiding state) and the implanted σπέρμα ground a moral impossibility of living in sin; the present infinitive marks continuous sinning, so the verse is not absolute sinless perfectionism but the regenerate's settled break with sin's practice.
3:16–17 τὴν ψυχὴν αὐτοῦ ἔθηκεν … κλείσῃ τὰ σπλάγχνα Love is defined by the cross (the idiom τίθημι τὴν ψυχήν, John 10:11) and tested by the most ordinary mercy — sharing βίος ('goods') with a needy brother; refusal exposes the absence of God's love within.
3:19–20 ἐὰν καταγινώσκῃ … μείζων ἐστὶν ὁ θεός The double ὅτι and the construal are debated; read as consolation — even when conscience condemns, God who is greater and knows all gives the loving believer ground for confidence, not deeper terror.
3:23 ἵνα πιστεύσωμεν … καὶ ἀγαπῶμεν The plural 'commandments' is gathered into one twofold command — faith in the Son (aorist πιστεύσωμεν, a decisive trust) and love for one another (present ἀγαπῶμεν, continual) — inseparably joined as the single ἐντολή.
4:2 Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα — 'Jesus Christ come in the flesh' The confession-test against docetism: the perfect participle ἐληλυθότα marks the incarnation as an abiding reality (he came and remains incarnate), not a transient appearance; the construal of Ἰησοῦν Χριστόν as one object (the man Jesus is the Christ, truly enfleshed) is the doctrinal nerve of vv.1–6.
4:3 μὴ ὁμολογεῖ τὸν Ἰησοῦν / λύει τὸν Ἰησοῦν The printed text reads 'does not confess Jesus' (the bare τὸν Ἰησοῦν making the whole incarnate person the object); a notable patristic/Old-Latin tradition reads λύει τὸν Ἰησοῦν ('annuls/looses Jesus'), perhaps an early anti-docetic gloss. The shorter, better-attested negative reading is followed.
4:8, 16 ὁ θεὸς ἀγάπη ἐστίν — 'God is love' The articular ὁ θεός is subject and the anarthrous ἀγάπη a qualitative predicate: the clause states a defining quality of God's being ('God is loving in his very nature'), not a convertible identity ('love is God'); it grounds both the ethical demand (v.8) and the abiding formula (v.16).
4:10 ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν — 'a propitiation for our sins' ἱλασμός (cf. 2:2) is read as 'propitiation/means of atonement,' carrying both the averting of wrath and the removal of guilt (the LXX kapporeth word-group); the construction περὶ ἁμαρτίας echoes the cultic sin-offering idiom. Love is defined by this costly, God-initiated provision, not by human sentiment.
4:12 ἡ ἀγάπη αὐτοῦ τετελειωμένη — 'his love perfected in us' The genitive αὐτοῦ is most likely subjective (God's own love reaching its goal in the loving community), though 'love for him' is grammatically possible; τελειόω denotes love brought to its appointed end, the perfect periphrastic marking the resulting state (cf. vv.17–18).
4:18 ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον — 'perfect love casts out fear' The φόβος expelled is the cringing dread of judgment (bound up with κόλασις, 'punishment'), not reverent awe; lingering fear of this kind betrays love not yet perfected. The verse is the negative corollary of the boldness (παρρησία) at the judgment promised in v.17.
4:19 ἡμεῖς ἀγαπῶμεν — 'we love' The best text leaves ἀγαπῶμεν without an object, so that human love is shown to be wholly derivative and responsive — embracing both love for God and love for the brother; πρῶτος ('first') makes God's prior love the source and cause. Some witnesses supply αὐτόν or τὸν θεόν, narrowing the sense.
5:6 ὁ ἐλθὼν δι' ὕδατος καὶ αἵματος — 'who came through water and blood' Most likely Jesus' baptism (water) and death (blood), with the emphatic 'not in the water only' countering a teaching that severed the divine Christ from the suffering Jesus; sacramental (baptism/eucharist) readings are secondary.
5:7–8 the Johannine Comma — absent from the critical text The trinitarian heavenly-witness clause (Father, Word, Holy Spirit) is no part of the early Greek text: it is unattested in every early Greek manuscript (entering Greek only in very late minuscules retroverted from Latin), absent from the early versions and the Greek Fathers, and universally judged a Latin interpolation. The text reads simply 'there are three that testify: the Spirit, the water, and the blood.'
5:16 ἁμαρτία πρὸς θάνατον — 'sin leading to death' The 'sin unto death' is most likely the decisive, persistent apostasy — the secessionists' denial of the Son (cf. 2:19, 22; vv.10–12) — for which John does not enjoin intercession (he neither commands nor flatly forbids it); 'not unto death' covers the ordinary sin of a true brother, restored by prayer. πρός marks tendency/outcome, and the 'death' is eternal, not merely physical.
5:18 ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν — 'the One born of God keeps him' The shift from the perfect γεγεννημένος (the believer) to the aorist γεννηθείς most likely designates the Son as the keeper of the believer; the variant ἑαυτόν ('keeps himself') would instead make the believer the agent of self-keeping. αὐτόν is read here.
5:20 οὗτός ἐστιν ὁ ἀληθινὸς θεὸς — 'this one is the true God' The nearest antecedent of οὗτος is Jesus Christ, yielding an explicit confession of the Son as 'the true God and eternal life'; some refer it to the Father ('the True One' just named). The Christological reading is taken, the alternative flagged.

How the data set is organized

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. BDAG) or a full commentary.