Bible in 90 Days

Footnotes

1. 1 Thessalonians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2. 1 Thessalonians 1:1 tc The majority of witnesses, including several early and significant ones (א A [D] I 33 1175 1241 1505 2464 M bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo theou patros hēmōn kai kuriou Iēsou Christou, “from God our Father and the Lord Jesus Christ”) at the end of v. 1. The more abrupt reading (“Grace and peace to you”) without this addition is supported by B F G Ψ 0278 629 1739 1881 lat sa. Apart from a desire to omit the redundancy of the mention of God and Christ in this verse, there is no good reason why scribes would have omitted the characteristically Pauline greeting. (Further, if this were the case, why did these same scribes overlook such an opportunity in 2 Thess 1:1-2?) On the other hand, since 1 Thessalonians is one of Paul’s earliest letters, what would become characteristic of his greetings seems to have been still in embryonic form (e.g., he does not yet call his audience “saints” [which will first be used in his address to the Corinthians], nor does he use ἐν (en) plus the dative to refer to the location of the church). Thus, the internal evidence is overwhelming in support of the shorter reading, for scribes would have been strongly motivated to rework this salutation in light of Paul’s style elsewhere. And the external evidence, though not overwhelming, is supportive of this shorter reading, found as it is in some of the best witnesses of the Alexandrian and Western groups.tn Grk “Grace to you and peace.”
3. 1 Thessalonians 1:2 tn Or “mention you in our prayers, because we recall constantly…”
4. 1 Thessalonians 1:3 tn Grk “making mention…recalling.” The participle ποιούμενοι (poioumenoi) in v. 2 has been translated as temporal, and μνημονεύοντες (mnēmoneuontes) in v. 3 has been translated as causal.
5. 1 Thessalonians 1:3 tn Or the phrase may connect at the end of the verse: “hope…in the presence of our God and Father.”
6. 1 Thessalonians 1:3 tn These phrases denote Christian virtues in action: the work produced by faith, labor motivated by love, and endurance that stems from hope in Christ.
7. 1 Thessalonians 1:4 tn Grk “knowing.” Because of the length and complexity of the Greek sentence, the participle εἰδότες (eidotes) has been translated as a finite verb and a new sentence started here in the translation.
8. 1 Thessalonians 1:4 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
9. 1 Thessalonians 1:4 tn Grk “your election.”
10. 1 Thessalonians 1:5 tn Or “because.”
11. 1 Thessalonians 1:5 tn Or “speech,” or “an act of speaking.”
12. 1 Thessalonians 1:5 tn Grk “just as you know what sort of people we were among you for your sakes.” Verse 5 reflects on the experience of Paul and his fellow preachers; v. 6 begins to describe the Thessalonians’ response.
13. 1 Thessalonians 1:6 tn Or “after you received.”
14. 1 Thessalonians 1:7 tc Most mss (א A C D² F G Ψ 0278 1175 1241 1505 2464 M al) have the plural τύπους (tupous, “examples”) here, while a few significant witnesses have the singular τύπον (tupon, “example”; B D*^,c 6 33 81 104 1739 1881 lat). With ὑμᾶς (humas, “you”) immediately preceding, the plural form looks motivated: Scribes would be expected to change the singular to the plural here. Although the external evidence for the singular reading is not overwhelming, the internal evidence for it is compelling.
15. 1 Thessalonians 1:8 tn Or “the word of the Lord.”sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the message of the Lord” because of the focus upon the spread of the gospel evident in the passage.
16. 1 Thessalonians 1:8 tn Grk “your faith in God has gone out.”
17. 1 Thessalonians 1:9 tn Grk “they themselves,” referring to people in the places just mentioned.
18. 1 Thessalonians 1:9 tn Grk “what sort of entrance we had to you” (an idiom for how someone is received).
19. 1 Thessalonians 1:10 sn The coming wrath. This wrath is an important theme in 1 Thess 5.
20. 1 Thessalonians 2:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
21. 1 Thessalonians 2:1 tn Grk “has not become empty.” Paul is defending himself against the charge that he lacked earnestness and personal concern for them, but appeared in their city out of greed or egotism. In his defense he appeals to what they recall of his ministry and what has become of it since he left, all of which demonstrates his God-given earnestness and effectiveness.
22. 1 Thessalonians 2:2 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well.
23. 1 Thessalonians 2:3 tn Grk “For our exhortation.” Paul here uses παράκλησις (paraklēsis) to speak in broad terms about his preaching of the gospel, in which he urges or appeals to people to respond to God’s salvation (cf. the verb form παρακαλοῦντος [parakalountos] in 2 Cor 5:20).
24. 1 Thessalonians 2:3 tn Grk “[is] not” (the verb “to be” is implied in the Greek construction).
25. 1 Thessalonians 2:5 tn Or “came on the scene,” “came.”
26. 1 Thessalonians 2:7 tn Punctuating vv. 6 and 7 is difficult. One must consider the difficult textual problem of v. 7 (see tc note on the word “children” in that verse) as well as the grammar of the verse. In the translation above, “little children” is understood to be a predicate nominative connected to the verb “became.” This allows a full stop to be placed at the end of v. 6 and before the phrase “like a nursing mother” in v. 7. This separates the two metaphors which impact the textual problem and allows for greater clarity in the way the sentence is read.
27. 1 Thessalonians 2:7 tn Or “were,” “proved to be.”
28. 1 Thessalonians 2:7 tc The variant ἤπιοι (ēpioi, “gentle”) has fair support (א^c A C² D² Ψ^c 0278 33 1241 1739 1881 M), but νήπιοι (nēpioi, “little children”) has significantly stronger backing (P⁶⁵ א* B C* D* F G I Ψ* it bo). It is not insignificant that the earliest Alexandrian and Western witnesses in support of ἤπιοι are actually not Alexandrian or Western; they are the second correctors of Alexandrian and Western mss. Such correctors generally follow a Byzantine Vorlage. The reading νήπιοι is thus superior externally. Further, νήπιοι is much harder in this context, for Paul mixes his metaphors (“we became little children in your midst…Like a nursing mother…”). Thus, the scribes would naturally alter this reading to the softer ἤπιοι (“we became gentle…”). Paul is not known for his consistency of figures, however (cf., e.g., Gal 4:19); hence, the intrinsic evidence points to νήπιοι as autographic. On the other hand, it is possible that νήπιοι was caused by dittography with the preceding -μεν (-men). It is even possible that νήπιοι was caused by an error of hearing right from the beginning: The amanuensis could have heard the apostle incorrectly. But such a supposition cuts both ways; further, Paul would no doubt have corrected the reading in the ms before it was sent out. If so, one would surely have expected both earlier witnesses on the side of ἤπιοι and perhaps a few first correctors to have this reading. The reading “little children” thus stands as most probably original. (For an extended discussion of this problem, see J. A. D. Weima, “‘But We Became Infants Among You’: The Case for NHPIOI in 1 Thess 2.7,” NTS 46 [2000]: 547-64; T. B. Sailors, “Wedding Textual and Rhetorical Criticism to Understand the Text of 1 Thessalonians 2.7,” JSNT 80 [2000]: 81-98.)
29. 1 Thessalonians 2:8 tn Grk “longing for you in this way.”
30. 1 Thessalonians 2:8 tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.
31. 1 Thessalonians 2:9 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
32. 1 Thessalonians 2:13 tn Grk “for this reason,” which seems to look back to Paul’s behavior just described. But it may look forward to v. 13b and mean: “and here is another reason that we constantly thank God: that…”
33. 1 Thessalonians 2:13 tn Grk “God’s word of hearing from us.”
34. 1 Thessalonians 2:13 tn Paul’s focus is their attitude toward the message he preached: They received it not as a human message but a message from God.
35. 1 Thessalonians 2:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
36. 1 Thessalonians 2:15 tc ἰδίους (idious, “their own prophets”) is found in D¹ Ψ 1241 1505 2464 M sy Mcion^T. This is obviously a secondary reading. Marcion’s influence may stand behind part of the tradition, but the Byzantine text probably added the adjective in light of its mention in v. 14 and as a clarification or interpretation of which prophets were in view.
37. 1 Thessalonians 2:15 tn Or “and drove us out” (cf. Acts 17:5-10).
38. 1 Thessalonians 2:16 tn Grk “to fill up their sins always.”
39. 1 Thessalonians 2:16 tc The Western text (D F G 629 latt) adds τοῦ θεοῦ (tou theou) to ὀργή (orgē) to read “the wrath of God,” in emulation of the normal Pauline idiom (cf., e.g., Rom 1:18; Eph 5:6; Col 3:6) and, most likely, to clarify which wrath is in view (since ὀργή is articular).tn Or “the wrath,” possibly referring back to the mention of wrath in 1:10.
40. 1 Thessalonians 2:16 tn Or “at last.”
41. 1 Thessalonians 2:17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
42. 1 Thessalonians 2:17 tn Grk “in face, not in heart.”
43. 1 Thessalonians 2:17 tn Grk “with great desire.”
44. 1 Thessalonians 2:17 tn Grk “to see your face.”
45. 1 Thessalonians 2:18 tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.
46. 1 Thessalonians 2:19 sn Crown to boast of (Grk “crown of boasting”). Paul uses boasting or exultation to describe the Christian’s delight in being commended for faithful service by the Lord at his return (1 Cor 9:15-16; 2 Cor 1:12-14; 10:13-18; Phil 2:16; and 1 Cor 3:14; 4:5).
47. 1 Thessalonians 3:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
48. 1 Thessalonians 3:2 tc A variety of readings occurs in this verse. Instead of “and fellow worker for God” (καὶ συνεργὸν τοῦ θεοῦ, kai sunergon tou theou), B and 1962 have “and fellow worker” (καὶ συνεργόν); א A P Ψ 0278 6 81 629* 1241 1739 1881 2464 lat co read “and servant of God” (καὶ διάκονον τοῦ θεοῦ, kai diakonon tou theou); D² 1505 M al and a few versional witnesses read “and a servant of God and our fellow worker” (καὶ διάκονον τοῦ θεοῦ καὶ συνεργὸν ἡμῶν); and F G have “servant and fellow worker for God” (διάκονον καὶ συνεργὸν τοῦ θεοῦ). The reading of the text (καὶ συνεργὸν τοῦ θεοῦ) is found in D* 33 b d m o Ambst Pel. It may be argued that all readings that do not collocate συνεργόν with θεοῦ are secondary, as this is certainly the harder reading. Indeed, in only one other place in the NT are human beings said to be συνεργοὶ θεοῦ (sunergoi theou; 1 Cor 3:9), and the simplest (though by no means the only) interpretation is that the genitive should be taken associatively (“a fellow worker in association with God”). It is difficult to account for συνεργὸν τοῦ θεοῦ here unless it is authentic because of the theological difficulty that would be easily seen in this wording. (However, the text in 1 Cor 3:9 is solid [Χριστοῦ(Christou) is found in 2400, a thirteenth-century minuscule; no other variants are known]. This gives some pause to attributing theological difficulty as a cause for scribal alteration in our passage.) A genealogy of the readings suggests that various scribes may have deleted τοῦ θεοῦ or swapped διάκονον for συνεργόν to remove the offense. The readings of the Byzantine text and two Western mss (F G) appear to be conflations of earlier readings, but the reading of F G nevertheless indirectly supports καὶ συνεργὸν τοῦ θεοῦ since it does not remove the offense. Although the witnesses for καὶ συνεργὸν τοῦ θεοῦ are minimal, the internal evidence is quite strong in favor of this reading. With hesitation, it is adopted as authentic.tn Although 1 Thess 3:2 is frequently understood to mean that Timothy is “God’s fellow worker,” such a view assumes that the genitive θεοῦ (theou) is associative for it is related to συνεργόν (sunergon). However, a genitive of association is not required by the syntax (cf. ExSyn 130), and it almost certainly is contrary to Paul’s theological outlook. See sn at 1 Cor 3:9.
49. 1 Thessalonians 3:4 tn Grk “just as it also occurred and you know.”
50. 1 Thessalonians 3:5 tn Or “for this reason.”
51. 1 Thessalonians 3:6 tn Grk “but now Timothy having come,” a subordinate clause leading to the main clause of v. 7.
52. 1 Thessalonians 3:6 tn Grk “you have a good remembrance of us always.”
53. 1 Thessalonians 3:6 tn Grk “just as also we you.”
54. 1 Thessalonians 3:7 tn Or “for this reason.”
55. 1 Thessalonians 3:7 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
56. 1 Thessalonians 3:8 tn Grk “because now we live,” in comparison with his feelings of dread in not knowing how they were doing (cf. 2:17-3:5).
57. 1 Thessalonians 3:9 tn Grk “what thanks can we render to God about you.”
58. 1 Thessalonians 3:9 tn Grk “all the joy with which we rejoice.”
59. 1 Thessalonians 3:10 tn Grk “to see your face.”
60. 1 Thessalonians 3:13 tc ‡ Significant and early witnesses (א* A D* 81 629 lat bo) have ἀμήν (amēn, “amen”) at the end of this benediction, while the majority of mss, including several excellent authorities (א² B D² F G Ψ 0278 1175 1241 1505 1739 1881 2464 M it sy sa), lack the particle. A decision is difficult, but in light of Paul’s habit of adding the ἀμήν to his notes of praise, even in the middle of his letters (cf. Rom 9:5; 11:36; 15:33; Gal 1:5), one might expect scribes to emulate this practice. Although a decision is difficult, since there is little reason for scribes to omit the particle, it is best to follow the shorter reading. NA²⁸ has the particle in brackets, indicating some doubts as to its authenticity.
61. 1 Thessalonians 4:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
62. 1 Thessalonians 4:1 sn As you received instruction from us about how (Grk “as you received from us how”). The Greek word translated received is used for accepting instructions passed on as fixed traditions from teacher to follower. Paul speaks in these terms about doctrinal traditions as well as ethical instruction that he passes on to his converts and expects them to keep (cf. 1 Cor 11:2, 23; 15:1-3; Gal 1:9; Phil 4:9; 2 Thess 2:15; 3:6).
63. 1 Thessalonians 4:1 tc This parenthetical clause is absent in several later witnesses (D² Ψ 1175 1241 2464^vid M al), but it may have been expunged for sounding redundant. The longer text, in this instance, is solidly supported by א A B D* F G 0183^vid 0278 33 81 104 326 365 629 al co and should be unquestionably preferred.
64. 1 Thessalonians 4:3 tn Or “your sanctification.”
65. 1 Thessalonians 4:4 tn Grk “to gain [or possess] his own vessel.” “Vessel” is most likely used figuratively for “body” (cf. 2 Cor 4:7). Some take it to mean “wife” (thus, “to take a wife for himself” or “to live with his wife”), but this is less likely. See J. Smith, “1 Thess 4:4—Breaking the Impasse,” BBR 10 (Fall 2000), who argues that “vessel” in this context is very likely a euphemism for the sexual organs.
66. 1 Thessalonians 4:6 tn Grk “not to transgress against or defraud his brother in the matter,” continuing the sentence of vv. 3-5.
67. 1 Thessalonians 4:6 tn Grk “concerning all these things.”
68. 1 Thessalonians 4:8 tn Grk “rejecting man.”
69. 1 Thessalonians 4:9 tn Grk “concerning brotherly love.”
70. 1 Thessalonians 4:10 tn Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in 1:4.
71. 1 Thessalonians 4:10 sn To do so more and more. See a similar phrase in 1 Thess 4:1.
72. 1 Thessalonians 4:12 tn Grk “that you may live,” continuing the sentence of 4:10b-11.
73. 1 Thessalonians 4:12 tn Or “not be dependent on anyone”; Grk “and have need of nothing,” “of no one.”
74. 1 Thessalonians 4:13 tn Grk “ignorant.”
75. 1 Thessalonians 4:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
76. 1 Thessalonians 4:13 tc Most witnesses have the perfect participle κεκοιμημένων here (“who have fallen asleep” [D (F G) Ψ 1241 1505 1881 2464 M al]), but the present participle κοιμωμένων (“who are asleep”) is better supported by early and significant mss (א A B 0278 33 81 1175 1739 al) and should be considered the Ausgangstext. tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term. This word also occurs in vv. 14 and 15.
77. 1 Thessalonians 4:14 tn “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.”
78. 1 Thessalonians 4:14 tn Grk “those who have fallen asleep through Jesus.” It is possible that “through Jesus” describes “bring,” but this gives the unlikely double reference, “through Jesus God will bring them with Jesus.” Instead it describes their “falling sleep,” since through him their death is only sleep and not the threat it once was. Also Christians are those whose total existence—life and death—is in and through and for Christ (1 Cor 8:6).
79. 1 Thessalonians 4:15 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
80. 1 Thessalonians 4:16 tn Neither noun in this phrase (ἐν φωνῇ ἀρχαγγέλου, en phōnē archangelou, “with the voice of the archangel”) has the article in keeping with Apollonius’ Canon. Since ἀρχάγγελος (archangelos) is most likely par excellence, both nouns are translated as definite in keeping with Apollonius’ Corollary (see ExSyn 250-51).
81. 1 Thessalonians 4:17 tc The words οἱ περιλειπόμενοι (hoi perileipomenoi, “[the ones] who are left”) are lacking in F G 0226^vid ar b as well as a few fathers, but the rest of the textual tradition has the words. Most likely, the Western mss omitted the words because of perceived redundancy with οἱ ζῶντες (hoi zōntes, “[the ones] who are alive”).
82. 1 Thessalonians 4:17 tn Or “snatched up.” The Greek verb ἁρπάζω implies that the action is quick or forceful, so the translation supplied the adverb “suddenly” to make this implicit notion clear.
83. 1 Thessalonians 4:17 tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.
84. 1 Thessalonians 5:1 tn Grk “concerning the times and the seasons,” a reference to future periods of eschatological fulfillment (cf. Acts 1:7).
85. 1 Thessalonians 5:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
86. 1 Thessalonians 5:2 sn The day of the Lord is the period of time in the future when the Lord will intervene in the events of this earth to consummate his redemption and his judgment (Isa 2:11-12; 13:6-13; Ezek 30:3; Joel 1:15; 2:32; 3:18; Amos 5:18-20; Obad 15-17; Zeph 1:7-18; 2:2-3; Zech 14:1, 13, 20-21; Mal 4:1, 5; 1 Cor 1:8; 5:5; 2 Cor 1:14; 2 Thess 2:2; 2 Pet 3:10). It includes both blessings and curses, though the latter is emphasized here.
87. 1 Thessalonians 5:2 sn Jesus used a thief coming at night as an illustration of the unexpected and hostile nature of the coming of God’s judgment in the future. This is repeated in various ways in v. 4; 2 Pet 3:10; Rev 3:3; 16:15.
88. 1 Thessalonians 5:3 tc ‡ δέ (de, “now”) is found in א² B D 0226 6 1505 1739 1881 2464 al, but lacking in א* A F G 33 it. γάρ (gar, “for”) is the reading of the Byzantine text and a few other witnesses (Ψ 0278 1175 1241 M al). Although normally the shorter reading is to be preferred, the external evidence is superior for δέ (being found in the somewhat better Alexandrian and Western witnesses). What, then, is to explain the γάρ? Scribes were prone to replace δέ with γάρ, especially in sentences suggesting a causal or explanatory idea, thus making the point more explicit. Internally, the omission of δέ looks unintentional, a case of homoioarcton (otandelegwsin). Although a decision is difficult, in this instance δέ has the best credentials for authenticity.
89. 1 Thessalonians 5:3 tn Grk “peace and security,” with “there is” understood in the Greek construction.
90. 1 Thessalonians 5:3 tn Grk a singular “birth pain.”
91. 1 Thessalonians 5:4 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
92. 1 Thessalonians 5:8 sn An allusion to Isa 59:17.
93. 1 Thessalonians 5:8 tn Grk “hope of salvation” (“a helmet…for salvation” is an allusion to Isa 59:17).
94. 1 Thessalonians 5:9 sn God did not destine us for wrath. In context this refers to the outpouring of God’s wrath on the earth in the day of the Lord (1 Thess 5:2-4).
95. 1 Thessalonians 5:10 tn Grk “the one who died,” describing Jesus Christ (1 Thess 5:9). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 10 in the translation.
96. 1 Thessalonians 5:10 sn The phrases alert or asleep may be understood (1) of moral alertness (living in faith, love, and hope as vv. 6, 8 call for, versus being unresponsive to God) or (2) of physical life and death (whether alive or dead). The first fits better with the context of 5:1-9, while the second returns to the point Paul started with in 4:13-18 (no disadvantage for the believing dead).
97. 1 Thessalonians 5:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
98. 1 Thessalonians 5:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
99. 1 Thessalonians 5:24 tn Grk “who will also do,” with the object understood from v. 23.
100. 1 Thessalonians 5:25 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
101. 1 Thessalonians 5:26 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
102. 1 Thessalonians 5:27 tn Grk “I adjure you by the Lord,” “I put you under oath before the Lord.”
103. 1 Thessalonians 5:27 tc Most witnesses, including some significant ones (א² A Ψ 33 1175 1241 1505 1739 1881 2464 M ar vg sy bo), read “holy” before “brothers [and sisters]” (ἁγίοις ἀδελφοῖς, hagiois adelphois). It is possible that ἁγίοις dropped out by way of homoioteleuton (in majuscule script the words would be written agioisadelfois), but it is equally possible that the adjective was added because of the influence of ἁγίῳ (hagiō) in v. 26. Another internal consideration is that the expression ἅγιοι ἀδελφοί (hagioi adelphoi, “holy brothers”) is not found elsewhere in the corpus Paulinum, though Col 1:2 comes close. But this fact could be argued either way: It may suggest that such an expression is not Pauline; on the other hand, the unusualness of the expression could have resulted in an alteration by some scribes. At the same time, since 1 Thessalonians is one of the earliest of Paul’s letters, and written well before he addresses Christians as saints (ἅγιοι) in 1 Corinthians for the first time, one might argue that Paul’s own forms of expression were going through something of a metamorphosis. Scribes insensitive to this fact could well impute later Pauline collocations onto his earlier letters. The internal evidence seems to support, albeit slightly, the omission of ἁγίοις here. Externally, most of the better witnesses of the Alexandrian and Western families (א* B D F G 0278 it sa Ambst) offer sufficient diversity for the shorter reading. Although the rating of “A” in UBS⁴ and UBS⁵ for the omission seems too generous, this reading is still to be preferred.tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
104. 1 Thessalonians 5:28 tc Most witnesses, including a few significant ones (א A D¹ Ψ 1175 1241 1505 1739^c 2464 M lat sy bo), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are sufficiently early and diffuse (B D* F G 0278 6 33 1739* 1881 it sa Ambst) to render the verdict against the particle here.
105. 2 Thessalonians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
106. 2 Thessalonians 1:2 tn Grk “Grace to you and peace.”
107. 2 Thessalonians 1:2 tc ‡ Most witnesses (א A F G I 0278 1175 1241 1505 2464 M lat sy sa) have ἡμῶν (hēmōn) after πατρός (patros), reading “God our Father,” in apparent emulation of Paul’s almost universal style. The omission of the pronoun (the reading of B D P 0111^vid 33 1739 1881 SBL) seems to be the earlier wording of this salutation. As well, the intrinsic evidence also supports the shorter reading: If 2 Thessalonians is authentic, it was one of Paul’s earliest letters, and, if so, his stereotyped salutation was still in embryonic form (see discussion at 1 Thess 1:1). NA²⁸ places the word in brackets, indicating some doubts as to its authenticity.
108. 2 Thessalonians 1:3 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
109. 2 Thessalonians 1:3 tn Grk “as is worthy.”
110. 2 Thessalonians 1:5 tn Grk “so that you may be made worthy.” The passive infinitive καταξιωθῆναι (kataxiōthēnai) has been translated as an active construction in English for stylistic reasons.
111. 2 Thessalonians 1:6 tn Grk “if in fact/since,” as a continuation of the preceding.
112. 2 Thessalonians 1:7 tn Grk “at the revelation of the Lord Jesus.”
113. 2 Thessalonians 1:7 tn Grk “angels of power,” translated as an attributive genitive.
114. 2 Thessalonians 1:8 tn Grk “meting out,” as a description of Jesus Christ in v. 7. Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 8 in the translation.
115. 2 Thessalonians 1:8 sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.
116. 2 Thessalonians 1:9 tn Grk “who,” describing the people mentioned in v. 8. A new sentence was started here in the translation by replacing the relative pronoun with a personal pronoun.
117. 2 Thessalonians 1:9 tn Or “power,” or “might.” The construction can also be translated as an attributed genitive: “from his glorious strength” (cf. TEV “glorious might”; CEV “glorious strength”; NLT “glorious power”).sn An allusion to Isa 2:10, 19, 21.
118. 2 Thessalonians 1:10 tn Or “marveled at.”
119. 2 Thessalonians 1:10 tn Grk “because our testimony to you was believed.”
120. 2 Thessalonians 1:11 tn Or “your calling.”
121. 2 Thessalonians 1:12 tn Or “by means of.”
122. 2 Thessalonians 2:1 tn Or perhaps “return” (cf. CEV).
123. 2 Thessalonians 2:1 tn Grk “our gathering with him.”
124. 2 Thessalonians 2:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
125. 2 Thessalonians 2:2 tn Or “quickly, soon.”
126. 2 Thessalonians 2:2 tn Grk “as through us.”
127. 2 Thessalonians 2:3 tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.
128. 2 Thessalonians 2:3 tc Most mss (A D F G Ψ 1175 1241 1505 M al lat sy) read ἁμαρτίας (hamartias, “of sin”) here, but several significant mss (א B 0278 6 81 1739 1881 2464 al co) read ἀνομίας (anomias, “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας. Internally, since ἁμαρτία (hamartia, “sin”) occurs nearly ten times as often as ἀνομία (anomia, “lawlessness”) in the corpus Paulinum, scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος (ho anomos, “the lawless one”) in v. 8, both of which look back to v. 3, may have prompted scribes to change the text toward ἀνομίας. The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας.
129. 2 Thessalonians 2:3 tn Or “the one destined for destruction.”
130. 2 Thessalonians 2:4 tn Grk “the one who opposes,” describing the figure in v. 3. A new sentence was started here in the translation by supplying the personal pronoun (“he”) and translating the participle ἀντικείμενος (antikeimenos) as a finite verb.
131. 2 Thessalonians 2:4 sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.
132. 2 Thessalonians 2:4 tn Grk “that he is God.”
133. 2 Thessalonians 2:5 tn Grk “You do remember, don’t you?”
134. 2 Thessalonians 2:6 tn Grk “and now,” but this shows the logical result of his previous teaching.
135. 2 Thessalonians 2:6 tn Grk “the thing that restrains.”
136. 2 Thessalonians 2:7 tn Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”).
137. 2 Thessalonians 2:7 tn Grk “the one who restrains.” This gives a puzzling contrast to the impersonal phrase in v. 6 (“the thing that restrains”). The restraint can be spoken of as a force or as a person. Some have taken this to mean the Roman Empire in particular or human government in general, since these are forces that can also be seen embodied in a person, the emperor or governing head. But apocalyptic texts like Revelation and Daniel portray human government of the end times as under Satanic control, not holding back his influence. Also the power to hold back Satanic forces can only come from God. So others understand this restraint to be some force from God: the preaching of the gospel or the working of the Holy Spirit through God’s people.
138. 2 Thessalonians 2:8 tc ‡ Several significant witnesses of the Alexandrian and Western traditions, as well as many other witnesses, read ᾿Ιησοῦς (Iēsous, “Jesus”) after κύριος (kurios, “Lord”; so א A D* F G L^c P Ψ 0278 33 81 104 365 1241 2464 latt sy co). But there is sufficient evidence in the Alexandrian tradition for the shorter reading (B 1739 1881), supported by the Byzantine text, Irenaeus, and other witnesses (D^2vid 630 1175 1505). Although it is possible that scribes overlooked ᾿Ιησοῦς if the two nomina sacra occurred together (kMsiMs), since “the Lord Jesus” is a frequent enough appellation, it looks to be a motivated reading. NA²⁸ places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.
139. 2 Thessalonians 2:9 tn Grk “whose coming,” referring to the lawless one. Because of the length and complexity of the Greek construction, a new sentence was started here in the translation.
140. 2 Thessalonians 2:9 tn Grk “every miracle.”
141. 2 Thessalonians 2:10 tn Grk “deception for/toward.”
142. 2 Thessalonians 2:10 tn Grk “they did not accept the love of the truth.”
143. 2 Thessalonians 2:11 tn Grk “and for this reason.”
144. 2 Thessalonians 2:11 tn Grk “a working of error.”
145. 2 Thessalonians 2:12 tn Grk “that.” A new sentence was started here in the translation for stylistic reasons.
146. 2 Thessalonians 2:12 tn Grk “be judged,” but in this context the term clearly refers to a judgment of condemnation (BDAG 568 s.v. κρίνω 5.b.α; cf. KJV “that they all might be damned”). CEV views the condemnation as punishment (“will be punished”).
147. 2 Thessalonians 2:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
148. 2 Thessalonians 2:13 tc ‡ Several mss (B F G P 0278 33 81 323 1505 1739 1881 al bo) read ἀπαρχήν (aparchēn, “as a firstfruit”; i.e., as the first converts) instead of ἀπ᾿ ἀρχῆς (ap’ archēs, “from the beginning,” found in א D K L Ψ 1175 1241 M it sa), but this seems more likely to be a change by scribes who thought of the early churches in general in this way. But Paul would not be likely to call the Thessalonians “the firstfruits” among his converts. Further, ἀπαρχή (aparchē, “firstfruit”) is a well-worn term in Paul’s letters (Rom 8:23; 11:16; 16:5; 1 Cor 15:20, 23; 16:15), while ἀπ᾿ ἀρχῆς occurs nowhere else in Paul. Scribes might be expected to change the text to the more familiar term. Nevertheless, a decision is difficult (see arguments for ἀπαρχήν in TCGNT 568), and ἀπ᾿ ἀρχῆς must be preferred only slightly.
149. 2 Thessalonians 2:14 tn Grk “to which,” referring to the main idea of v. 13.
150. 2 Thessalonians 2:14 sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30).
151. 2 Thessalonians 2:15 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
152. 2 Thessalonians 2:15 tn Grk “that you were taught whether by word or by letter of ours.”
153. 2 Thessalonians 2:17 tn Grk simply “strengthen,” with the object understood from the preceding.
154. 2 Thessalonians 2:17 tn Grk “every good work and word.”
155. 2 Thessalonians 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
156. 2 Thessalonians 3:1 tn Or “the word of the Lord.”sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the Lord’s message” because of the focus upon the spread of the gospel evident in the passage.
157. 2 Thessalonians 3:1 tn Grk “may run and be glorified.”
158. 2 Thessalonians 3:3 tn Grk “who.”
159. 2 Thessalonians 3:5 tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (tēn agapēn tou theou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“your love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on believers being directed toward the love God gives which in turn produces increased love in them for him.
160. 2 Thessalonians 3:5 tn The genitive in the phrase τὴν ὑπομονὴν τοῦ Χριστοῦ (tēn hupomonēn tou Christou, “the endurance of Christ”) could be translated as either a subjective genitive (“Christ’s endurance”) or an objective genitive (“endurance for Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on believers being directed toward the endurance Christ showed which in turn produces endurance in them for him.
161. 2 Thessalonians 3:6 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
162. 2 Thessalonians 3:6 tn Or “unruly, out of line.” The particular violation Paul has in mind is idleness (as described in vv. 8-11), so this could be translated to reflect that.
163. 2 Thessalonians 3:6 tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).
164. 2 Thessalonians 3:6 tc The reading “you received” (παρελάβετε, parelabete) is found predominately in Western witnesses (F G), although the support of B and the Sahidic version (along with 1505 2464) strengthens the reading considerably. The reading “they received” is found in two different forms: παρελάβοσαν (parelabosan; in א* A [D*] 0278 33) and παρέλαβον (parelabon; in א² D¹ Ψ 1175 1241 1739 1881 M). (παρέλαβον is evidently a correction of παρελάβοσαν to the more common spelling for the third person aorist form). The external evidence is divided fairly evenly, with παρελάβετε and παρελάβοσαν each having adequate support. Internal evidence leans toward “they received”: Given the second person reading, there is little reason why scribes would intentionally change it to a third person plural, and especially an archaic form at that. There is ample reason, however, for scribes to change the third person form to the second person form given that in the prior context παράδοσις (paradosis, “tradition”) is used with a relative clause (as here) with a second person verb (see 2:15). The third person form should be regarded as authentic.
165. 2 Thessalonians 3:7 tn This is the verbal form of the words occurring in vv. 6 and 11, meaning “to act out of line, in an unruly way.”
166. 2 Thessalonians 3:8 tn Grk “we did not eat bread freely from anyone.”
167. 2 Thessalonians 3:8 tn Grk “but working,” as a continuation of the previous sentence. Because of the length and complexity of the Greek sentence, a new sentence was started with the word “Instead” in the translation.
168. 2 Thessalonians 3:9 tn Grk “an example for you to imitate us.”
169. 2 Thessalonians 3:11 tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).
170. 2 Thessalonians 3:11 tn There is a play on words in the Greek: “working at nothing, but working around,” “not keeping busy but being busybodies.”
171. 2 Thessalonians 3:12 tn Grk “that by working quietly they may eat their own bread.”
172. 2 Thessalonians 3:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
173. 2 Thessalonians 3:15 tn That is, as a fellow believer.
174. 2 Thessalonians 3:17 tn Grk “The greeting in my hand, Paul, which is a sign in every letter, thus I write.”sn Up to 3:17 the letter was dictated by Paul but written down by a secretary or amanuensis. But Paul took up the pen and wrote vv. 17-18 personally to authenticate that it was his (how I write in every letter). See similar indications in 1 Cor 16:21; Gal 6:11; and Col 4:18.
175. 2 Thessalonians 3:18 tc Most witnesses, including some early and significant ones (א² A D F G Ψ 1175 1241 1505 1881^c M lat sy bo), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are among the best mss (א* B 0278 6 33 1739 1881* 2464 sa), giving sufficient base to prefer the shorter reading.
176. 1 Timothy 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
177. 1 Timothy 1:1 sn God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.
178. 1 Timothy 1:3 tn This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. παραγγέλλω.
179. 1 Timothy 1:3 tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).
180. 1 Timothy 1:4 sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).
181. 1 Timothy 1:4 tc A few Western mss (D* latt Ir) read οἰκοδομήν (oikodomēn, “[God’s] edification”) rather than οἰκονομίαν (oikonomian, “[God’s] redemptive plan”), which is read by the earliest and best witnesses.tn More literally, “the administration of God that is by faith.”sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”
182. 1 Timothy 1:5 tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.
183. 1 Timothy 1:5 tn Grk “love from a pure heart and a good conscience and a sincere faith.”
184. 1 Timothy 1:7 tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”
185. 1 Timothy 1:9 sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.
186. 1 Timothy 1:10 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse—‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
187. 1 Timothy 1:11 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
188. 1 Timothy 1:11 tn Grk “the gospel of the glory of the blessed God.”
189. 1 Timothy 1:11 tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.
190. 1 Timothy 1:13 tn Or “violent,” “cruel.”
191. 1 Timothy 1:14 tn Grk “with faith and love in Christ Jesus.”
192. 1 Timothy 1:15 tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
193. 1 Timothy 1:15 tn Grk “of whom I am the first.”
194. 1 Timothy 1:16 tn Grk “but because of this I was treated with mercy, so that…”
195. 1 Timothy 1:16 tn Grk “in me first,” making the connection with the last phrase of v. 15.
196. 1 Timothy 1:17 tn Or more literally, “king of the ages.”
197. 1 Timothy 1:17 tc Most later witnesses (א² D¹ H^c Ψ 1175 1241 1881 M al) have “wise” (σόφῳ, sophō) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 (Rom 14:26 in M) where μόνῳ σόφῳ θεῷ (monō sophō theō, “the only wise God”) is textually solid. It is difficult to explain why Alexandrian and Western scribes would omit “wise” in 1 Tim 1:17 while keeping it in Rom 16:27 for a similar benedition.
198. 1 Timothy 1:17 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
199. 1 Timothy 1:18 sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.
200. 1 Timothy 1:18 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
201. 1 Timothy 1:18 tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).
202. 1 Timothy 1:19 tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”
203. 1 Timothy 1:20 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.
204. 1 Timothy 2:1 tn Or “petitions.”
205. 1 Timothy 2:1 tn Grk “all men,” but here ἀνθρώπων (anthrōpōn) is used generically, referring to both men and women.
206. 1 Timothy 2:2 tn For “even for kings” the Greek says simply “for kings.”
207. 1 Timothy 2:3 tn Grk “this”; the referent (such prayer for all, referring to vv. 1-2) is specified in the translation for clarity.
208. 1 Timothy 2:4 tn Grk “who wants…” (but showing why such prayer is pleasing to God).
209. 1 Timothy 2:4 tn Grk “all men,” but here ἀνθρώπους (anthrōpous) is used generically, referring to both men and women.
210. 1 Timothy 2:5 tn Traditionally this word (μεσίτης, mesitēs) is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms.
211. 1 Timothy 2:5 tn Grk “one mediator between God and mankind, the human, Christ Jesus.”
212. 1 Timothy 2:6 sn Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10; Titus 2:11-14; 3:4-7 for similar ideas.
213. 1 Timothy 2:7 tc Most mss (א* D² H 33^vid 1241 M al) have ἐν Χριστῷ (en Christō) after λέγω (legō) to read “I am telling the truth in Christ,” but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, significant, and well distributed (א² A D* F G P Ψ 6 81 1175 1739 1881 al lat sy co). It is difficult to explain the shorter reading if it is not authentic.
214. 1 Timothy 2:8 tn The word translated “men” here (ἀνήρ, anēr) refers to adult males, not people in general. Note the command given to “the women” in v. 9.
215. 1 Timothy 2:8 sn To pray. In this verse Paul resumes and concludes the section about prayer begun in 2:1-2. 1 Tim 2:3-7 described God’s concern for all people as the motive for such prayer.
216. 1 Timothy 2:8 sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute).
217. 1 Timothy 2:9 tc ‡ Most witnesses have καὶ τάς (kai tas; so D¹ Ψ 1241 1505 1881 M al) or simply καί (א² D* F G 6 365 1739) after ὡσαύτως (hōsautōs). A few significant witnesses lack such words (א* A H P 33 81 1175). The evidence is for the most part along “party” lines, with the shortest reading being found in the Alexandrian text, the conjunction in the Western, and the longest reading in the Byzantine tradition. Externally, the shortest reading is preferred. However, there is a good chance of homoiomeson or homoioteleuton in which case καί or καὶ τάς could have accidentally been omitted (note the αι [ai] and αι ας [ai as] in the word that follows, written here in majuscule script): wsautwskaigunaikas / wsautwskaitasgunaikas. Nevertheless, since both the καί and καὶ τάς are predictable variants, intended to fill out the meaning of the text, the shortest reading seems best able to explain the rise of the others. NA²⁸ has the καί in brackets, indicating doubts as to its authenticity.
218. 1 Timothy 2:9 tn Grk “to adorn themselves.” Grammatically the phrase “to adorn themselves” continues the author’s words in v. 8: “I want…likewise the women to adorn themselves.”
219. 1 Timothy 2:9 tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”
220. 1 Timothy 2:9 tn Literally a continuation of v. 9a, “not with braided hair…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
221. 1 Timothy 2:11 tn Or “receive instruction.”
222. 1 Timothy 2:12 sn But I do not allow. Although the Greek conjunction δέ (de) can have a simple connective force (“and”), it is best to take it as contrastive here: Verse 11 gives a positive statement (that is to say, that a woman should learn). This was a radical and liberating departure from the Jewish view that women were not to learn the law.
223. 1 Timothy 2:12 tn According to BDAG 150 s.v. αὐθεντέω this Greek verb means “to assume a stance of independent authority, give orders to, dictate to” (cf. JB “tell a man what to do”).
224. 1 Timothy 2:12 tn Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ (en hēsuchia) is used in Greek literature either of absolute silence or of a quiet demeanor.
225. 1 Timothy 2:14 tn This phrase uses a compound form of the same verb as in v. 14a: “deceived” vs. “deceived out, completely deceived.” The two verbs could be synonymous, but because of the close contrast in this context, it seems that a stronger meaning is intended for the second verb.
226. 1 Timothy 2:14 tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).
227. 1 Timothy 2:15 tn Or “But she will be preserved through childbearing,” or “But she will be saved in spite of childbearing.” This verse is notoriously difficult to interpret, though there is general agreement about one point: Verse 15 is intended to lessen the impact of vv. 13-14. There are several interpretive possibilities here, though the first three can be readily dismissed (cf. D. Moo, “1 Timothy 2:11-15: Meaning and Significance,” TJ 1 [1980]: 70-73). (1) Christian women will be saved, but only if they bear children. This view is entirely unlikely for it lays a condition on Christian women that goes beyond grace, is unsupported elsewhere in scripture, and is explicitly against Paul’s and Jesus’ teaching on both marriage and salvation (cf. Matt 19:12; 1 Cor 7:8-9, 26-27, 34-35; 1 Tim 5:3-10). (2) Despite the curse, Christian women will be kept safe when bearing children. This view also is unlikely, both because it has little to do with the context and because it is not true to life (especially life in the ancient world with its high maternal mortality rate while giving birth). (3) Despite the sin of Eve and the results to her progeny, she would be saved through the childbirth—that is, through the birth of the Messiah, as promised in the protevangelium (Gen 3:15). This view sees the singular “she” as referring first to Eve and then to all women (note the change from singular to plural in this verse). Further, it works well in the context. However, there are several problems with it: [a] The future tense (σωθήσηται, sōthēsētai) is unnatural if referring to the protevangelium or even to the historical fact of the Messiah’s birth; [b] that only women are singled out as recipients of salvation seems odd since the birth of the Messiah was necessary for the salvation of both women and men; [c] as ingenious as this view is, its very ingenuity is its downfall, for it is overly subtle; and [d] the term τεκνογονία (teknogonia) refers to the process of childbirth rather than the product. And since it is the person of the Messiah (the product of the birth) that saves us, the term is unlikely to be used in the sense given it by those who hold this view. There are three other views that have greater plausibility: (4) This may be a somewhat veiled reference to the curse of Gen 3:16 in order to clarify that though the woman led the man into transgression (v. 14b), she will be saved spiritually despite this physical reminder of her sin. The phrase is literally “through childbearing,” but this does not necessarily denote means or instrument here. Instead it may show attendant circumstance (probably with a concessive force): “with, though accompanied by” (cf. BDAG 224 s.v. δία A.3.c; Rom 2:27; 2 Cor 2:4; 1 Tim 4:14). (5) “It is not through active teaching and ruling activities that Christian women will be saved, but through faithfulness to their proper role, exemplified in motherhood” (Moo, 71). In this view τεκνογονία is seen as a synecdoche in which child-rearing and other activities of motherhood are involved. Thus, one evidence (though clearly not an essential evidence) of a woman’s salvation may be seen in her decision to function in this role. (6) The verse may point to some sort of proverbial expression now lost, in which “saved” means “delivered” and in which this deliverance was from some of the devastating effects of the role reversal that took place in Eden. The idea of childbearing, then, is a metonymy of part for the whole that encompasses the woman’s submission again to the leadership of the man, though it has no specific soteriological import (but it certainly would have to do with the outworking of redemption).
228. 1 Timothy 2:15 tn There is a shift to the plural here (Grk “if they continue”), but it still refers to the woman in a simple shift from generic singular to generic plural.
229. 1 Timothy 3:1 tn Grk “the saying,” referring to the following citation (see 1 Tim 1:15; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
230. 1 Timothy 3:1 tn Grk “aspires to oversight.”
231. 1 Timothy 3:2 tn Or “bishop.”sn Although some see the article with overseer as indicating a single leader at the top of the ecclesiastical structure (thus taking the article as monadic), this is hardly necessary. It is naturally taken generically (referring to the class of leaders known as overseers) and, in fact, finds precedent in 2:11-12 (“a woman,” “a man”), 2:15 (“she”).
232. 1 Timothy 3:2 tn Or “a man married only once,” “devoted solely to his wife” (see 1 Tim 3:12; 5:9; Titus 1:6). The meaning of this phrase is disputed. It is frequently understood to refer to the marital status of the church leader, excluding from leadership those who are (1) unmarried, (2) polygamous, (3) divorced, or (4) remarried after being widowed. A different interpretation is reflected in the NEB’s translation “faithful to his one wife.”
233. 1 Timothy 3:4 tn Grk “having children in submission with all dignity.” The last phrase, “keep his children in control without losing his dignity,” may refer to the children rather than the parent: “having children who are obedient and respectful.”
234. 1 Timothy 3:6 tn Grk “that he may not become arrogant.”
235. 1 Timothy 3:6 tn Grk “the judgment of the devil,” which could also mean “the judgment that the devil incurred.” But see 1 Tim 1:20 for examples of the danger Paul seems to have in mind.
236. 1 Timothy 3:7 tn Or “have a good reputation with”; Grk “have a good testimony from.”
237. 1 Timothy 3:7 tn Grk “the ones outside.”
238. 1 Timothy 3:7 tn Or “be trapped like the devil was”; Grk “fall into the trap of the devil.” The parallel in 2 Tim 2:26 supports the rendering given in the text.
239. 1 Timothy 3:8 tn Or “respectable, honorable, of serious demeanor.”
240. 1 Timothy 3:8 tn Or “insincere,” “deceitful”; Grk “speaking double.”
241. 1 Timothy 3:8 tn Grk “not devoted to much wine.”
242. 1 Timothy 3:9 sn The mystery of the faith is a reference to the revealed truths of the Christian faith.
243. 1 Timothy 3:11 tn Or “also deaconesses.” The Greek word here is γυναῖκας (gunaikas) which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1-7); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives”—referring to the wives of the deacons—is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative.
244. 1 Timothy 3:12 tn Or “men married only once,” “devoted solely to their wives” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 5:9; Titus 1:6).
245. 1 Timothy 3:13 sn The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching (Matt 20:26-28; Mark 10:43-45) that the one who wishes to be great must be a servant (διάκονος [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (διακονέω [diakoneō], as in 1 Tim 3:10, 13).
246. 1 Timothy 3:13 sn In the phrase the faith that is in Christ Jesus, the term faith seems to mean “what Christians believe, Christian truth,” rather than personal trust in Christ. So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth, but the word “confidence” is much more likely to refer to their own boldness to act on the truth of their convictions.
247. 1 Timothy 3:14 tn Grk “these things.” sn These instructions refer to the instructions about local church life, given in 1 Tim 2:1-3:13.
248. 1 Timothy 3:15 tn Grk “how it is necessary to behave.”
249. 1 Timothy 3:15 tn Grk “which is” (but the relative clause shows the reason for such conduct).
250. 1 Timothy 3:16 tn Grk “confessedly, admittedly, most certainly.”
251. 1 Timothy 3:16 tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God—“devotion, reverence”; (2) the conduct that befits that attitude—“godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct—“religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).
252. 1 Timothy 3:16 tc The Byzantine text along with a few other witnesses (א³ A^c C² D² Ψ [88] 1241 1505 1739 1881 M al vg^ms) read θεός (theos, “God”) for ὅς (hos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other mss tend to conform to the medieval standard, the Byzantine text, and add no independent voice to the textual problem. At least two mss have ὁ θεός (69 88), a reading that is a correction on the anarthrous θεός. On the other side, the masculine relative pronoun ὅς is strongly supported by א* A* C* F G 33 365 1175 Did Epiph. Significantly, D* and virtually the entire Latin tradition read the neuter relative pronoun, ὅ (ho, “which”), a reading that indirectly supports ὅς since it could not easily have been generated if θεός had been in the text. Thus, externally, there is no question as to what should be considered the Ausgangstext: The Alexandrian and Western traditions are decidedly in favor of ὅς. Internally, the evidence is even stronger. What scribe would change θεός to ὅς intentionally? “Who” is not only a theologically pale reading by comparison; it also is much harder (since the relative pronoun has no obvious antecedent, probably the reason for the neuter pronoun of the Western tradition). Intrinsically, the rest of 3:16, beginning with ὅς, appears to form a hymn with six strophes. As such, it is a text that is seemingly incorporated into the letter without syntactical connection. Hence, not only should we not look for an antecedent for ὅς (as is often done by commentators), but the relative pronoun thus is not too hard a reading (or impossible, as Dean Burgon believed). Once the genre is taken into account, the relative pronoun fits neatly into the author’s style (cf. also Col 1:15; Phil 2:6 for other places in which the relative pronoun begins a hymn, as was often the case in poetry of the day). On the other hand, with θεός written as a nomen sacrum, it would have looked very much like the relative pronoun: q-=s vs. os. Thus, it may have been easy to confuse one for the other. This, of course, does not solve which direction the scribes would go, although given their generally high Christology and the bland and ambiguous relative pronoun, it is doubtful that they would have replaced θεός with ὅς. How then should we account for θεός? It appears that sometime after the 2nd century the θεός reading came into existence, either via confusion with ὅς or as an intentional alteration to magnify Christ and clear up the syntax at the same time. Once it got in, this theologically rich reading was easily able to influence all the rest of the mss it came in contact with (including mss already written, such as א A C D). That this reading did not arise until after the 2nd century is evident from the Western reading, ὅ. The neuter relative pronoun is certainly a “correction” of ὅς, conforming the gender to that of the neuter μυστήριον (mustērion, “mystery”). What is significant in this reading is (1) since virtually all the Western witnesses have either the masculine or neuter relative pronoun, the θεός reading was apparently unknown to them in the 2nd century (when the “Western” text seems to have originated, though its place of origination was most likely in the east); they thus supply strong indirect evidence of ὅς outside of Egypt in the 2nd century; (2) even 2nd century scribes were liable to misunderstand the genre, feeling compelled to alter the masculine relative pronoun because it appeared to them to be too harsh. The evidence, therefore, for ὅς is quite compelling, both externally and internally. As TCGNT 574 notes, “no uncial (in the first hand) earlier than the eighth or ninth century (Ψ) supports θεός; all ancient versions presuppose ὅς or ὅ; and no patristic writer prior to the last third of the fourth century testifies to the reading θεός.” Thus, the cries of certain groups that θεός has to be original must be seen as special pleading. To argue that heretics tampered with the text here is self-defeating, for most of the Western fathers who quoted the verse with the relative pronoun were quite orthodox, strongly affirming the deity of Christ. They would have dearly loved such a reading as θεός. Further, had heretics introduced a variant to θεός, a far more natural choice would have been Χριστός (Christos, “Christ”) or κύριος (kurios, “Lord”), since the text is self-evidently about Christ, but it is not self-evidently a proclamation of his deity. (See ExSyn 341-42, for a summary discussion on this issue and additional bibliographic references.)tn Grk “who.”sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
253. 1 Timothy 3:16 tn Or “in spirit.”
254. 1 Timothy 4:1 tn Or “desert the faith by occupying themselves.”
255. 1 Timothy 4:1 tn Grk “teachings of demons” (speaking of the source of these doctrines).
256. 1 Timothy 4:2 tn Grk “in the hypocrisy of liars.”
257. 1 Timothy 4:2 tn Or “branded.” The Greek verb καυστηριάζω (kaustēriazō) can be used to refer either to the cause (“brand”) or the effect (“seared”).sn Consciences are seared. The precise meaning of this phrase is somewhat debated. Three primary interpretations are (1) the consciences of these false teachers are “branded” with Satan’s mark to indicate ownership, (2) their consciences are “branded” with a penal mark to show they are lawbreakers, or (3) their consciences have been “seared” (i.e., totally burnt and desensitized) so that they are unable to notice the difference between right and wrong. See G. W. Knight, Pastoral Epistles (NIGTC), 189.
258. 1 Timothy 4:4 tn Grk “nothing.”
259. 1 Timothy 4:6 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
260. 1 Timothy 4:6 sn By pointing out…you have followed. This verse gives a theme statement for what follows in the chapter about Timothy’s ministry. The situation in Ephesus requires him to be a good servant of Christ, and he will do that by sound teaching and by living an exemplary life himself.
261. 1 Timothy 4:7 sn Those myths refer to legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 2 Tim 4:4; and Titus 1:14.
262. 1 Timothy 4:7 tn Grk “the godless and old-wifely myths.”
263. 1 Timothy 4:8 tn Grk “bodily training” (using the noun form of the verb “train” in v. 7b).
264. 1 Timothy 4:9 tn Grk “the saying.”sn This saying. The literal phrase “the saying” refers to the preceding citation. See 1 Tim 1:15; 3:1; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase.
265. 1 Timothy 4:10 tn Grk “for toward this,” denoting purpose. The conjunction “for” gives confirmation or emphasis to 1 Tim 4:8-9.
266. 1 Timothy 4:10 tc A number of mss (א² D 0241^vid 1241 1739 1881 M al latt sy co) read ὀνειδιζόμεθα (oneidizometha, “suffer reproach”), while the reading behind the translation (ἀγωνιζόμεθα, agōnizometha) is supported by א* A C F G K Ψ 33 1175 1505 al. The reading from the verb ἀγωνίζομαι (agōnizomai) has somewhat better external credentials, but this verb is found in the corpus Paulinum five other times, twice in the Pastorals (1 Tim 6:12; 2 Tim 4:7). The verb ὀνειδίζω (oneidizō) occurs only once in Paul (Rom 15:3), not at all in the Pastorals. In this instance, transcriptional and intrinsic evidence might seem to be opposed to each other. In such cases, the external evidence should be given more weight. With some hesitation, ἀγωνιζόμεθα is preferred.
267. 1 Timothy 4:10 tn The plural Greek term ἀνθρώπων (anthrōpōn) is used here in a generic sense, referring to both men and women, and is thus translated “people.”
268. 1 Timothy 4:12 tn Or “faith.”
269. 1 Timothy 4:13 tn Grk “reading.” sn The public reading of scripture refers to reading the scripture out loud in the church services. In a context where many were illiterate and few could afford private copies of scripture, such public reading was especially important.
270. 1 Timothy 4:14 tn Grk “in you.”
271. 1 Timothy 4:14 tn Grk “which was given to you through prophecy.” Here as in 2:15 the preposition “through” denotes not “means” but accompanying circumstances: “accompanied by prophecy.”sn These prophetic words perhaps spoke of what God would do through Timothy in his ministry (cf. 1 Tim 1:18).
272. 1 Timothy 4:14 tn Grk “with the imposition of the hands of the presbytery” (i.e., the council of elders).
273. 1 Timothy 4:15 tn Grk “that your progress may be evident to all.”
274. 1 Timothy 4:16 tn Grk “about yourself and your teaching.”
275. 1 Timothy 5:1 tn Or “Do not speak harshly to an older man.”
276. 1 Timothy 5:1 tn No verb “speak” is stated in this clause, but it continues the sense of the preceding.
277. 1 Timothy 5:3 sn The word honor here carries the double meaning of respect and financial support. This Greek word can imply both senses, and both are intended in this context.
278. 1 Timothy 5:3 tn Grk “the real widows,” “those who are really widows.”
279. 1 Timothy 5:4 tn Or “to practice their religion.”
280. 1 Timothy 5:4 tn Or “and so make some repayment to their parents”; Grk “and to give back recompense to their parents.”
281. 1 Timothy 5:4 tn Grk “for this is pleasing in the sight of God.”
282. 1 Timothy 5:5 tn Or “left all alone.”
283. 1 Timothy 5:6 tn For “is dead even” the Greek text reads “has died.”
284. 1 Timothy 5:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
285. 1 Timothy 5:7 tn Grk “and command these things.”
286. 1 Timothy 5:8 tn That is, “his own relatives.”
287. 1 Timothy 5:9 sn This list was an official enrollment, apparently with a formal pledge to continue as a widow and serve the Lord in that way (cf. v. 12). It was either (1) the list of “true widows” who were given support by the church or (2) a smaller group of older women among the supported widows who were qualified for special service (perhaps to orphans, other widows, the sick, etc.). Most commentators understand it to be the former, since a special group is not indicated clearly. See G. W. Knight, Pastoral Epistles, 222-23 for discussion.
288. 1 Timothy 5:9 tn Grk “let a widow be enrolled if she has reached not less than sixty years.”
289. 1 Timothy 5:9 tn Or “a woman married only once,” “was devoted solely to her husband” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; Titus 1:6).
290. 1 Timothy 5:10 tn Grk “if she raised children.” The phrase “if she raised children” begins a series of conditional clauses running to the end of the verse. These provide specific examples of her good works (v. 10a).
291. 1 Timothy 5:10 tn Grk “followed after every good work.”
292. 1 Timothy 5:11 tn Grk “refuse younger widows.”
293. 1 Timothy 5:11 tn With a single verb and object, this clause means “pursue sensuous desires in opposition to Christ.”
294. 1 Timothy 5:12 tn Grk “incurring judgment because they reject their first faith.”sn The pledge refers most likely to a vow not to remarry undertaken when a widow is put on the list (cf. 1 Tim 5:9).
295. 1 Timothy 5:13 tn L&N 15.23 suggests the meaning, “to move about from place to place, with significant changes in direction—‘to travel about, to wander about.’”
296. 1 Timothy 5:13 tn Or “idle.” The whole clause (“going around from house to house, they learn to be lazy”) reverses the order of the Greek. The present participle περιερχόμεναι (perierchomenai) may be taken as temporal (“while going around”), instrumental (“by going around”) or result (“with the result that they go around”).
297. 1 Timothy 5:13 tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”
298. 1 Timothy 5:14 tn Grk “for the sake of reviling.”
299. 1 Timothy 5:15 tn Grk “wandered away after Satan.”
300. 1 Timothy 5:16 tc Most witnesses (D Ψ 1175 1241 1505 M al sy) have πιστὸς ἤ (pistos ē) before πιστή (pistē), with the resultant meaning “if a believing man or woman.” But such looks to be a motivated reading, perhaps to bring some parity to the responsibilities of men and women listed here, and as a way of harmonizing with v. 4. Further, most of the earlier and better witnesses (א A C F G P 048 33 81 1739 1881 co) lack the πιστὸς ἤ, strengthening the preference for the shorter reading.
301. 1 Timothy 5:16 tn Grk “has widows.”
302. 1 Timothy 5:16 tn Grk “the real widows,” “those who are really widows.”
303. 1 Timothy 5:17 tn Grk “who lead well.”
304. 1 Timothy 5:17 tn Or “deserving.”
305. 1 Timothy 5:17 tn Like the similar use of “honor” in v. 3, this phrase denotes both respect and remuneration: “honor plus honorarium.”
306. 1 Timothy 5:17 tn Or “in preaching”; Grk “in word.”
307. 1 Timothy 5:18 sn A quotation from Deut 25:4.
308. 1 Timothy 5:18 sn A quotation from Luke 10:7.
309. 1 Timothy 5:19 sn An allusion to Deut 17:6; 19:15.
310. 1 Timothy 5:20 sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.
311. 1 Timothy 5:20 tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.
312. 1 Timothy 5:20 tn “Before all” probably refers to the whole congregation, not just all the elders; “the rest” is more likely to denote the remaining elders.
313. 1 Timothy 5:20 tn Grk “that the rest may have fear.”
314. 1 Timothy 5:21 tn Grk “doing nothing according to partiality.”
315. 1 Timothy 5:22 tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.
316. 1 Timothy 5:22 tn Grk “and do not share in the sins of others.”
317. 1 Timothy 5:23 tn Grk “for the sake of your stomach.”
318. 1 Timothy 5:23 sn This verse gives parenthetical advice to Timothy, to clarify what it means to keep pure (5:22c). Verse 24 resumes the instructions about elders.
319. 1 Timothy 5:24 tn Grk “they [the sins] follow after others.”
320. 1 Timothy 6:1 tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
321. 1 Timothy 6:1 tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).
322. 1 Timothy 6:1 tn Grk “the teaching.”
323. 1 Timothy 6:1 tn Or “slandered.”
324. 1 Timothy 6:2 tn Or “think the less of them”; Grk “despise them,” “look down on them.”
325. 1 Timothy 6:2 tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).
326. 1 Timothy 6:2 tn Grk “these things teach and exhort.”
327. 1 Timothy 6:3 tn Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3).
328. 1 Timothy 6:5 tc Although most witnesses, including some early versions and fathers (D² Ψ 1241 1505 M al sy Cyp Lcf Ambst), have ἀφίστασο ἀπὸ τῶν τοιούτων (aphistaso apo’ tōn toioutōn, “stay away from such things!”) after εὐσεβείαν (eusebeian, “godliness”; thus, “who suppose that godliness is a way of making a profit; stay away from such things!”), there seems to be little reason for this clause’s omission in some of the oldest and best witnesses (א A D* F G 048 6 33 81 1175 1739 1881 lat co). It is likely that it crept into the text early, perhaps as a marginal comment, but it should not be considered authentic in light of the strong external and transcriptional evidence against it.
329. 1 Timothy 6:7 tc The Greek conjunction ὅτι usually means “because,” but here it takes the sense “so that” (see BDAG 732 s.v. 5.c). This unusual sense led to textual variation as scribes attempted to correct what appeared to be an error: D* along with a few versional and patristic witnesses read ἀληθὲς ὅτι (“it is true that”), and א² D¹ Ψ 1175 1241 1505 M al sy read δῆλον ὅτι (“it is clear that”). Thus the simple conjunction is preferred on internal as well as external grounds, supported by א* A F G 048 33 81 1739 1881.
330. 1 Timothy 6:8 tn Grk “with these.”
331. 1 Timothy 6:10 tn This could be taken to mean “a root,” but the phrase “of all evils” clearly makes it definite. This seems to be not entirely true to life (some evils are unrelated to love of money), but it should be read as a case of hyperbole (exaggeration to make a point more strongly).
332. 1 Timothy 6:10 tn Many translations render this “of all kinds of evil,” especially to allow for the translation “a root” along with it. But there is no parallel for taking a construction like this to mean “all kinds of” or “every kind of.” The normal sense is “all evils.”
333. 1 Timothy 6:11 tn Grk “O man of God.”
334. 1 Timothy 6:11 tn Grk “flee these things.”
335. 1 Timothy 6:12 tn This phrase literally means “compete in the good competition of the faith,” using words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”
336. 1 Timothy 6:12 sn At some point in Timothy’s life, he publicly acknowledged Jesus as the resurrected Lord, perhaps either at his baptism or his ordination as a minister of the gospel. With this reminder of the historical moment of his good confession, Timothy is encouraged to remain steadfast in his faith and to finish his life as a minister in the same way it began (see G. W. Knight, Pastoral Epistles [NIGTC], 264-65).
337. 1 Timothy 6:12 tn Grk “confessed the good confession.”
338. 1 Timothy 6:13 tc ‡ Most witnesses, some of them significant (א² A D H 1175 1505 1881 M al lat sy bo), have σοι (soi, “you”) after παραγγέλλω (parangellō, “I charge [you]”), a predictable variant because the personal pronoun is demanded by the sense of the passage (and was added in the translation because of English requirements). Hence, the omission is the harder reading, and the addition of σοι is one of clarification. Further, the shorter reading is found in several significant witnesses, such as א* F G Ψ 6 33 1739. Although the external evidence is evenly balanced, internally the shorter reading is preferred. NA ²⁸ places σοι in brackets, indicating some doubts as to its authenticity.tn Grk “I charge.”
339. 1 Timothy 6:13 tn Grk “testified the good confession.”sn Jesus’ good confession was his affirmative answer to Pilate’s question “Are you the king of the Jews?” (see Matt 27:11, Mark 15:2, Luke 23:3, John 18:33-37).
340. 1 Timothy 6:14 tn The Greek word τηρέω (tēreō, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
341. 1 Timothy 6:14 tn Grk “the command.”sn The command refers to the duties laid upon Timothy for his ministry in Ephesus (1 Tim 1:3-20; 6:2c-5).
342. 1 Timothy 6:15 tn Grk “which.” All of 1 Tim 6:15 is a relative clause which refers back to “appearing” in v.14. The phrase “whose appearing” was supplied to clarify this connection.
343. 1 Timothy 6:17 tn Grk “in the present age.”
344. 1 Timothy 6:17 tn Grk “in uncertainty.”
345. 1 Timothy 6:18 tn Grk “to do good” (the continuation of 6:17). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 18.
346. 1 Timothy 6:18 tn Grk “to be generous,” “sharing.”
347. 1 Timothy 6:19 tn Grk “saving up” (the continuation of 6:18). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 19.
348. 1 Timothy 6:19 tn Grk “treasuring up a good foundation.”
349. 1 Timothy 6:19 tn Grk “that they may lay hold of.”
350. 1 Timothy 6:20 tn Grk “avoiding.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
351. 1 Timothy 6:20 tn Or “contradictions.”
352. 1 Timothy 6:20 tn Grk “the falsely named knowledge.”
353. 1 Timothy 6:21 tn Grk “have deviated concerning the faith.”
354. 1 Timothy 6:21 tc Most witnesses (א² D¹ Ψ 1175 1241 1505 M al sy bo) conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses (א* A D* F G 33 81 1739* 1881 it sa) lack the particle, indicating that the letter concluded with “Grace be with you all.”tn Grk “with you” (but the Greek pronoun indicates the meaning is plural here).
355. 2 Timothy 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
356. 2 Timothy 1:1 tn Grk “for the promise…” or possibly “in accordance with the promise…”
357. 2 Timothy 1:3 tn Grk “from my ancestors.”
358. 2 Timothy 1:3 tn Or “as I do constantly. By night and day I long to see you…”
359. 2 Timothy 1:4 tn Grk “longing to see you, remembering your tears” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
360. 2 Timothy 1:5 tn Grk “recalling” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
361. 2 Timothy 1:5 tn Grk “the sincere faith in you.”
362. 2 Timothy 1:5 tn Or “convinced.”
363. 2 Timothy 1:6 tn Grk “that is in you.”
364. 2 Timothy 1:7 tn Or “a spirit,” denoting the human personality under the Spirit’s influence as in 1 Cor 4:21; Gal 6:1; 1 Pet 3:4. But the reference to the Holy Spirit at the end of this section (1:14) makes it likely that it begins this way also, so that the Holy Spirit is the referent.
365. 2 Timothy 1:8 tn Grk “the testimony of our Lord.”
366. 2 Timothy 1:8 tn Or “according to.”
367. 2 Timothy 1:8 tn Grk “suffer hardship together,” implying “join with me in suffering.”
368. 2 Timothy 1:9 tn More literally, “who saved us,” as a description of God in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
369. 2 Timothy 1:9 tn Or “according to,” or “by.”
370. 2 Timothy 1:9 tn Grk “before eternal times.”
371. 2 Timothy 1:10 tn Grk “having broken…and having brought…” (describing Christ). Because of the length and complexity of the Greek sentence, a new sentence was started here (and at the beginning of v. 11) in the translation.
372. 2 Timothy 1:11 tn Grk “for which.”
373. 2 Timothy 1:11 tc Most mss (א² C D F G Ψ 1241 1505 1739 1881 M al latt sy co) have ἐθνῶν (ethnōn, “of the Gentiles”) after “teacher” (διδάσκαλος [didaskalos ]). The shorter reading has poorer external credentials (א* A I 1175), though codex 33 has a reading apparently generated from διδάσκαλος alone (διάκονος (diakonos, “servant”]). The “teacher” without adjunct is preferred both because ἐθνῶν probably represents a gloss added by scribes familiar with 1 Tim 2:7 and because there is no easy explanation for the omission of ἐθνῶν if it were original here.
374. 2 Timothy 1:12 tn Grk “suffer these things.”
375. 2 Timothy 1:12 tn Or “in whom I have believed.”
376. 2 Timothy 1:12 sn What has been entrusted to me (Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 2:2) argue for the latter sense.
377. 2 Timothy 1:12 sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9-10).
378. 2 Timothy 1:13 tn Or “pattern.”
379. 2 Timothy 1:13 tn Grk “in faith and love in Christ Jesus.”sn With the faith and love that are in Christ Jesus. This describes the manner in which Timothy must hold to the standard (similar to Paul’s call for him to give attention to his life and his teaching in 1 Tim 4:11-16).
380. 2 Timothy 1:14 sn That good thing (Grk “the good deposit”) refers to the truth of the gospel committed to Timothy (cf. 1 Tim 6:20).
381. 2 Timothy 1:15 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
382. 2 Timothy 1:16 tn Grk “my chain.”
383. 2 Timothy 1:18 sn That day is a reference to the day when Onesiphorus (v. 16) stands before Christ to give account for his service (cf. v. 12; 1 Cor 3:13; 2 Cor 5:9-10).
384. 2 Timothy 1:18 tn Grk “all the ways he served in Ephesus.”
385. 2 Timothy 2:2 tn Grk “what you heard from me” (cf. 1:13).
386. 2 Timothy 2:2 tn Grk “through many witnesses.” The “through” is used here to show attendant circumstances: “accompanied by,” “in the presence of.”
387. 2 Timothy 2:2 tn Grk “faithful men,” but here ἀνθρώποις (anthrōpois) is generic, referring to both men and women.
388. 2 Timothy 2:2 tn Or “able” (see Paul’s use of this word in regard to ministry in 2 Cor 2:16; 3:5-6).
389. 2 Timothy 2:3 tn Grk “suffer hardship together,” implying “join with me and others in suffering” (cf. 1:8).
390. 2 Timothy 2:4 tn Grk “that he may please.”
391. 2 Timothy 2:5 tn Grk “will not be crowned,” speaking of the wreath awarded to the victor.
392. 2 Timothy 2:5 sn According to the rules (Grk “lawfully, by law”) referring to the rules of competition. In the ancient world these included requirements for training as well as rules for the competition itself.
393. 2 Timothy 2:7 tn The Greek word here usually means “for,” but is used in this verse for a milder continuation of thought.
394. 2 Timothy 2:7 tn Grk “in all things.”
395. 2 Timothy 2:8 tn Grk “of David’s seed” (an idiom for physical descent).
396. 2 Timothy 2:8 tn Grk “according to my gospel.”
397. 2 Timothy 2:9 tn Or “chains,” “bonds.”
398. 2 Timothy 2:9 tn Or “word.”
399. 2 Timothy 2:9 tn Or “chained,” “bound.”
400. 2 Timothy 2:10 tn Grk “the elect.”
401. 2 Timothy 2:10 tn Grk “with eternal glory.”
402. 2 Timothy 2:11 sn This saying (Grk “the saying”) refers to the following citation. See 1 Tim 1:15; 3:1; 4:9; Titus 3:8 for other occurrences of this phrase.
403. 2 Timothy 2:11 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
404. 2 Timothy 2:12 tn Grk “died together…will live together…will reign together,” without “him” stated explicitly. But “him” is implied by the parallel ideas in Rom 6:8; 8:17 and by the reference to Christ in vv. 12b-13.
405. 2 Timothy 2:12 tn Or “renounce,” “disown,” “repudiate.” It is important to note that the object of Christ’s denial is “us.” The text does not contain an implied object complement (“he will deny us [x]”), which would mean that Christ was withholding something from us (for example, “The owner denied his pets water”), since the verb ἀρνέομαι (arneomai) is not one of the category of verbs that normally occurs in these constructions (see ExSyn 182-89).
406. 2 Timothy 2:12 tn Grk “if we renounce,” but the “him” is implied by the parallel clauses.
407. 2 Timothy 2:13 sn If we are unfaithful…he cannot deny himself. This could be (1) a word of warning (The Lord will exact punishment; he cannot deny his holiness) or (2) a word of hope (Because of who he is, he remains faithful to us despite our lapses). The latter is more likely, since Paul consistently cites God’s faithfulness as a reassurance, not as a warning (cf. especially Rom 3:3; also 1 Cor 1:9; 10:13; 2 Cor 1:18; 1 Thess 5:24; 2 Thess 3:3).
408. 2 Timothy 2:14 tn Grk “remind of these things,” implying “them” or “people” as the object.
409. 2 Timothy 2:14 tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomenos) has been translated as a finite verb due to requirements of contemporary English style.
410. 2 Timothy 2:14 tc ‡ Most witnesses (A D Ψ 048 1241 [1505] 1739 1881 M al sy SBL) have κυρίου (kuriou, “Lord”) instead of θεοῦ (theou, “God”) here, while a few have Χριστοῦ (Christou, “Christ”; 206 429 1758). θεοῦ, however, is well supported by א C F G I 614 629 630 1175 al. Internally, the Pastorals never elsewhere use the expression ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), but consistently use ἐνώπιον θεοῦ (“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be argued both ways: The author’s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals’ otherwise universal expression. Further, only twice in the NT (Jas 4:10 [v.l. θεοῦ]; Rev 11:4 [v.l. θεοῦ]) does the expression ἐνώπιον κυρίου occur. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of θεοῦ, the internal evidence is on the side of κυρίου. A decision is difficult, but κυρίου is the preferred reading.
411. 2 Timothy 2:14 tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”
412. 2 Timothy 2:15 sn Accurately is a figure of speech that literally means something like “cutting a straight road.” In regard to the message of truth, it means “correctly handling” or “imparting it without deviation.”
413. 2 Timothy 2:16 sn Profane chatter was apparently a characteristic of the false teachers in Ephesus (cf. 1 Tim 1:3-4; 4:7; 6:20).
414. 2 Timothy 2:16 tn Grk “they [who engage in it] will progress even more in ungodliness.”
415. 2 Timothy 2:17 tn Or “eat away.”
416. 2 Timothy 2:17 tn Grk “of whom are Hymenaeus and Philetus.” Because of the length and complexity of the Greek sentence, this last clause has been made a new sentence in the translation.
417. 2 Timothy 2:18 tn Grk “have deviated concerning the truth.”
418. 2 Timothy 2:19 sn A quotation from Num 16:5.
419. 2 Timothy 2:19 tn Grk “names the name of the Lord.”
420. 2 Timothy 2:20 tn Grk “a great house.”
421. 2 Timothy 2:20 tn Grk “for dishonor,” probably referring to vessels used for refuse or excrement.
422. 2 Timothy 2:21 tn Grk “from these,” alluding to the errors and deeds of the false teachers described in vv. 14-19.
423. 2 Timothy 2:22 tn Grk “and peace, with those.”
424. 2 Timothy 2:22 sn In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues.
425. 2 Timothy 2:23 tn Or “uninstructed,” “silly.”
426. 2 Timothy 2:23 tn Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.
427. 2 Timothy 2:24 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
428. 2 Timothy 2:24 tn Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23.
429. 2 Timothy 2:25 sn Correcting is the word for “child-training” or “discipline.” It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).
430. 2 Timothy 2:25 tn Grk “repentance unto knowledge of the truth.”
431. 2 Timothy 2:26 tn Grk “having been captured by him.”
432. 2 Timothy 2:26 tn Grk “for that one’s will,” referring to the devil, but with a different pronoun than in the previous phrase “by him.” Some have construed “for his will” with the earlier verb and referred the pronoun to God: “come to their senses and escape the devil’s trap (though they have been captured by him) in order to do His will.” In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil’s will.
433. 2 Timothy 3:1 tn Or perhaps, “dangerous,” “fierce.”
434. 2 Timothy 3:2 tn Grk “men,” but here ἄνθρωποι (anthrōpoi) is generic, referring to both men and women.
435. 2 Timothy 3:2 tn Or “self-centered.” The first two traits in 2 Tim 3:2 and the last two in 3:4 are Greek words beginning with the root “lovers of,” and so bracket the list at beginning and end.
436. 2 Timothy 3:5 tn Or “form.”sn Outward appearance. Paul’s contrast with power in 3:5b shows that he regards this “form” to be outward, one of appearance rather than reality (cf. 1 Cor 4:19-20; 1 Thess 1:5).
437. 2 Timothy 3:5 tn Grk “and avoid these,” with the word “people” implied.
438. 2 Timothy 3:6 tn Grk “For from these are those who sneak.”
439. 2 Timothy 3:6 tn Or “silly women.”
440. 2 Timothy 3:7 tn Grk “always learning,” continuing the description of the women from v. 6. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
441. 2 Timothy 3:8 sn Jannes and Jambres were the traditional names of two of Pharaoh’s magicians who opposed Moses at the time of the Exodus.
442. 2 Timothy 3:8 tn Grk “disapproved concerning the faith.”
443. 2 Timothy 3:9 tn Grk “for they will not progress any more.”
444. 2 Timothy 3:9 tn Grk “as theirs came to be,” referring to the foolishness of Jannes and Jambres. The referent of “theirs” (Jannes and Jambres) has been specified in the translation for clarity.
445. 2 Timothy 3:10 sn There is a strong emphasis on the pronoun you in contrast to the people described in vv. 2-9.
446. 2 Timothy 3:10 tn The possessive “my” occurs only at the beginning of the list but is positioned in Greek to apply to each of the words in the series.
447. 2 Timothy 3:11 tn Grk “persecutions, sufferings,” as a continuation of the series from v. 10.
448. 2 Timothy 3:11 sn In Antioch, in Iconium, and in Lystra. See Acts 13-14 for the account of these persecutions.
449. 2 Timothy 3:13 tn Grk “will advance to the worse.”
450. 2 Timothy 3:13 tn Grk “deceiving and being deceived.”
451. 2 Timothy 3:14 tn Grk “but you, continue,” a command.
452. 2 Timothy 3:14 tn Grk “knowing,” giving the reasons for continuing as v. 14 calls for.
453. 2 Timothy 3:14 tn Grk “those from whom you learned.”
454. 2 Timothy 3:16 tn Or “All scripture.”sn There is very little difference in sense between every scripture (emphasizing the individual portions) and “all scripture” (emphasizing the composite whole). The former option is preferred, because it fits the normal use of the word “all/every” in Greek (πᾶς, pas) as well as Paul’s normal sense for the word “scripture” in the singular without the article, as here. So every scripture means “every individual portion of scripture.”
455. 2 Timothy 3:16 sn Inspired by God. Some have connected this adjective in a different way and translated it as “every inspired scripture is also useful.” But this violates the parallelism of the two adjectives in the sentence, and the arrangement of words makes clear that both should be taken as predicate adjectives: “every scripture is inspired…and useful.”
456. 2 Timothy 3:16 tn Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.
457. 2 Timothy 3:17 tn Grk “the man of God,” but ἄνθρωπος (anthrōpos) is most likely used here in a generic sense, referring to both men and women.
458. 2 Timothy 3:17 tn This word is positioned for special emphasis; it carries the sense of “complete, competent, able to meet all demands.”
459. 2 Timothy 4:2 tn Or “the word.”
460. 2 Timothy 4:2 tn Or “be persistent.”
461. 2 Timothy 4:2 tn Grk “in season, out of season.”
462. 2 Timothy 4:2 tn Or “encourage.”
463. 2 Timothy 4:3 tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.
464. 2 Timothy 4:3 tn Grk “in accord with.”
465. 2 Timothy 4:3 tn Grk “having an itching in regard to hearing,” “having itching ears.”
466. 2 Timothy 4:4 sn These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and Titus 1:14.
467. 2 Timothy 4:5 tn Or “sober,” “temperate.”
468. 2 Timothy 4:6 tn Grk “of my departure.”
469. 2 Timothy 4:7 sn The expression I have competed well (Grk “I have competed the good competition”) uses words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”
470. 2 Timothy 4:8 tn Grk “all who have loved.”
471. 2 Timothy 4:10 sn Demas is most likely the same individual mentioned in Col 4:14 and Phlm 24.
472. 2 Timothy 4:10 tn Grk “having loved.”
473. 2 Timothy 4:11 tn Grk “useful.”
474. 2 Timothy 4:11 tn Or “in serving me.”
475. 2 Timothy 4:14 tn Grk “showed me much evil.”
476. 2 Timothy 4:14 sn An allusion to Ps 28:4.
477. 2 Timothy 4:15 tn Grk “against whom,” as a continuation of the previous clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
478. 2 Timothy 4:17 tn Or “the preaching.”
479. 2 Timothy 4:17 tn Grk “might be completely fulfilled.”
480. 2 Timothy 4:18 tn Grk “save me.”
481. 2 Timothy 4:18 tn Grk “to whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
482. 2 Timothy 4:18 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
483. 2 Timothy 4:19 tn Grk “greet.”
484. 2 Timothy 4:19 sn On Prisca and Aquila see also Acts 18:2, 18, 26; Rom 16:3-4; 1 Cor 16:19. In the NT “Priscilla” and “Prisca” are the same person. Paul uses the name Prisca, while the author of Acts uses the diminutive form of the name Priscilla.
485. 2 Timothy 4:21 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
486. 2 Timothy 4:22 tc The reading ὁ κύριος (ho kurios, “the Lord”) is well supported by א* F G 33 1739 1881 sa, but predictable expansions on the text have occurred at this point: A 104 614 read ὁ κύριος ᾿Ιησοῦς (ho kurios Iēsous, “the Lord Jesus”), while א² C D Ψ 1175 1241 1505 M al sy bo have ὁ κύριος ᾿Ιησοῦς Χριστός (ho kurios Iēsous Christos, “the Lord Jesus Christ”). As B. M. Metzger notes, although in a late book such as 2 Timothy, one might expect the fuller title for the Lord, accidental omission of nomina sacra is rare (TCGNT 582). The shorter reading is thus preferred on both external and internal grounds.
487. 2 Timothy 4:22 tc Most witnesses (א² D Ψ 1175 1241 1505 M al lat sy) conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, there are several excellent Alexandrian and Western representatives (א* A C F G 6 33 81 1739* 1881 sa) that lack the particle, rendering the omission the preferred reading.
488. Titus 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
489. Titus 1:1 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
490. Titus 1:1 tn Grk “for the faith,” possibly, “in accordance with the faith.”
491. Titus 1:2 tn Grk “before eternal times.”
492. Titus 1:3 tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.
493. Titus 1:6 tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.
494. Titus 1:6 tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.
495. Titus 1:6 tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.
496. Titus 1:7 sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.
497. Titus 1:7 tn Grk “as God’s steward.”
498. Titus 1:9 tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).
499. Titus 1:9 tn Grk “the healthy teaching” (referring to what was just mentioned).
500. Titus 1:10 tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1241 1505 1739 1881 M lat), giving the sense “also many.” Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely autographic. NA²⁸ puts the conjunction in brackets, indicating some doubts as to its authenticity.
501. Titus 1:10 tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).
502. Titus 1:12 sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).
503. Titus 1:14 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.
504. Titus 2:1 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
505. Titus 2:2 tn Or “sensible.”
506. Titus 2:2 sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.
507. Titus 2:4 tn Grk “that they may train” (continuing the sentence of 2:3).
508. Titus 2:4 tn This verb, σωφρονίζω (sōphronizō), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.
509. Titus 2:5 tn Or “sensible.”
510. Titus 2:5 tn Grk “domestic,” “keeping house.”
511. Titus 2:5 tn Or “word.”
512. Titus 2:5 tn Or “slandered.”
513. Titus 2:6 tn Or “sensible.”
514. Titus 2:8 tn Or “put to shame.”
515. Titus 2:9 tn See the note on the word “slave” in 1:1.
516. Titus 2:9 tn Or “to be subject to their own masters, to do what is wanted in everything.”
517. Titus 2:10 tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agathēn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν [pistin] by the verb, the possibility that the construction is an object-complement, etc.), though this is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.
518. Titus 2:10 tn Or “adorn,” “show the beauty of.”
519. Titus 2:11 tn Grk “all men”; but ἀνθρώποις (anthrōpois) is generic here, referring to both men and women.
520. Titus 2:12 tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.
521. Titus 2:12 tn Grk “ungodliness.”
522. Titus 2:13 tn Grk “the blessed hope and glorious appearing.”
523. Titus 2:13 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, theos) and “savior” (σωτήρ, sōtēr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.
524. Titus 2:14 tn Grk “who” (as a continuation of the previous clause).
525. Titus 2:14 tn Or “a people who are his very own.”
526. Titus 2:14 tn Grk “for good works.”
527. Titus 2:15 tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elenchō) implies exposing someone’s sin in order to bring correction.
528. Titus 2:15 tn Grk “speak these things and exhort and rebuke with all authority.”
529. Titus 2:15 tn Or “let anyone despise you”; or “let anyone disregard you.”
530. Titus 3:1 tc Most later witnesses (D¹ 0278 1241 1505 M lat sy) have καί (kai, “and”) after ἀρχαῖς (archais, “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
531. Titus 3:2 tn Or “discredit,” “damage the reputation of.”
532. Titus 3:4 tn Verses 4-7 are set as poetry in NA²⁸. These verses probably constitute the referent of the expression “this saying” in v. 8.
533. Titus 3:6 tn Or “on us richly.”
534. Titus 3:7 tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”
535. Titus 3:7 tn Grk “heirs according to the hope of eternal life.”
536. Titus 3:8 sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.
537. Titus 3:8 tn Grk “concerning these things.”
538. Titus 3:9 tn Cf. 1 Tim 1:4.
539. Titus 3:9 sn Fights about the law were characteristic of the false teachers in Ephesus as well as in Crete (cf. 1 Tim 1:3-7; Titus 1:10, 14).
540. Titus 3:11 tn Grk “knowing” (as a continuation of the previous clause).
541. Titus 3:11 tn Grk “is perverted and is sinning.”
542. Titus 3:11 tn Grk “is sinning, being self-condemned.”
543. Titus 3:13 tn Grk “Eagerly help.”
544. Titus 3:13 tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.
545. Titus 3:13 tn Grk “that nothing may be lacking for them.”
546. Titus 3:14 tn Grk “that those who are ours” (referring to the Christians).
547. Titus 3:14 tn Grk “and also let our people learn.”
548. Titus 3:15 tn Or “faithfully.”
549. Titus 3:15 tc Most witnesses (א² D¹ F G H Ψ 0278 1241 1505 M lat sy bo) conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.
550. Philemon 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
551. Philemon 1:1 sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).
552. Philemon 1:1 tn The word “our” is not present in the Greek text, but was supplied to bring out the sense in English.
553. Philemon 1:1 tn Grk “dear.” The adjective is functioning as a substantive, i.e., “dear one” or “dear friend.”
554. Philemon 1:2 sn Apphia is thought to be the wife of Philemon.
555. Philemon 1:2 tc Most witnesses (D² Ψ 1241 1505 M) here read τῇ ἀγαπητῇ (tē agapētē, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881), have ἀδελφῇ (adelphē, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.
556. Philemon 1:2 tn Though the word “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.
557. Philemon 1:3 tn Grk “Grace to you and peace.”
558. Philemon 1:4 sn I always thank my God. An offer of thanksgiving (εὐχαριστῶ, eucharistō) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8, 1 Cor 1:4, Eph 1:16, Col 1:3, 1 Thess 1:2, 2 Thess 1:3). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes.
559. Philemon 1:4 tn Grk “making remembrance (or “mention”) of you in my prayers.”
560. Philemon 1:5 tn The Greek present participle ἀκούων (akouōn, “hearing”) is an adverbial participle of cause relating to εὐχαριστῶ (eucharistō, “I give thanks”).
561. Philemon 1:5 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.
562. Philemon 1:5 tn The Greek is somewhat awkward here. It appears as though the text reads “…the love and faith which you have for the Lord Jesus and for all the saints.” In other Pauline letters the emphasis seems to be “faith in Christ Jesus and love for all of the saints.” Some ancient mss have altered the wording to produce a smoother reading; scribes changed the wording to resemble the more readable versions in Eph 1:15 and Col 1:4, “your faith in Christ Jesus, and of the love which you have to all the saints.”
563. Philemon 1:6 tn The term ὅπως (hopōs) refers back to the idea of prayer (μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, mneian sou poioumenos epi tōn proseuchōn mou) in 1:4. See BDAG 718 s.v. 2.b; P. T. O’Brien, Colossians, Philemon (WBC), 279. The indicative “I pray that” was supplied in the English in order to make this connection clear.
564. Philemon 1:6 tn Grk “everything good.”
565. Philemon 1:6 tc ‡ ὑμῖν (humin, “you”) is found in many valuable witnesses (P⁶¹ א F G P 0278 33 1505 1739 1881 al sy co). The witnesses for ἡμῖν (hēmin, “us”) are not as strong (A C D K L P Ψ 048^vid 1241 M), but nevertheless represent a broad base. Internally, ἡμῖν could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3, and the next one will not show up until v. 22, a fact which tends to counter the internal argument on behalf of ἡμῖν. Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; ὑμῖν is thus slightly preferred.
566. Philemon 1:6 tn Grk “that the fellowship of your faith might become effective in the knowledge of everything good that is in us in Christ.” There are numerous difficulties with the translation and interpretation of this verse: (1) What is the meaning of ἡ κοινωνία τῆς πίστεως σου (hē koinōnia tēs pisteōs sou, “the fellowship of your faith”)? Several suggestions are noted: (a) taking κοινωνία as a reference to “monetary support” and τῆς πίστεως as a genitive of source, the phrase could refer to Philemon’s financial giving which he has done according to his faith; (b) taking κοινωνία as a reference to “sharing” or “communicating” and the genitive τῆς πίστεως as an objective genitive, then the meaning would be “sharing the faith” as a reference to evangelistic activity; (c) taking κοινωνία in a distributive sense referring to fellowship with other believers, and τῆς πίστεως as a reference to the common trust all Christians have in Jesus, then the meaning is Christian fellowship centered on faith in Jesus; (d) taking κοινωνία as a reference to “participation” and the genitive τῆς πίστεως as a reference to the thing participated in, the meaning would then be Philemon’s “participation in the faith”; (2) what is the meaning of ἐνεργής (energēs; Does it mean “active” or “effective”?) and ἐπιγνώσει (epignōsei; Does it refer to simply understanding? Or “experiencing” as well?); (3) what is the meaning of the phrase παντὸς ἀγαθοῦ (pantos agathou)? and (4) what is the force of εἰς Χριστόν (eis Christon)? It is difficult to arrive at an interpretation that deals adequately with all these questions, but given the fact that Paul stresses what Philemon has done for the brothers (cf. the γάρ [gar] in v. 7), it seems that his concern in v. 6 is with Philemon’s fellowship with other believers and how he has worked hard to refresh them. In this interpretation: (1) the phrase ἡ κοινωνία τῆς πίστεως σου is taken to refer to fellowship with other believers; (2) ἐνεργής is taken to mean “effective” (i.e., more effective) and ἐπιγνώσει involves both understanding and experience; (3) the phrase παντὸς ἀγαθοῦ refers to every spiritual blessing and (4) εἰς Χριστόν carries a locative idea meaning “in Christ.” The result is that Paul prays for Philemon that he will be equipped to encourage and love the saints more as he himself is brought to a place of deeper understanding of every spiritual blessing he has in Christ; out of the overflow of his own life, he will minister to others.
567. Philemon 1:7 tn Here γάρ (gar) has not been translated because of differences between Greek and contemporary English style.
568. Philemon 1:7 tn The Greek preposition ἐπί (epi) is understood here in a causal sense, i.e., “because.”
569. Philemon 1:7 tn The word translated “hearts” here is σπλάγχνα (splanchna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1).
570. Philemon 1:9 tn Or “encourage.”
571. Philemon 1:9 tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.
572. Philemon 1:9 tn Grk “a prisoner of Christ Jesus.”
573. Philemon 1:10 tn Or “I am encouraging…”
574. Philemon 1:10 tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.
575. Philemon 1:10 sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.
576. Philemon 1:11 tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*^,2 F G 33 104), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including א^c A C D 0278 1241 1505 1739 1881 M it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA²⁸ places the καί in brackets, indicating some doubts as to its authenticity.
577. Philemon 1:12 tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splanchna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some significant witnesses (א* A F G 33 [69 2400 SBL]) lack the verb, and that its location floats in the various constructions that have it, suggest that the initial text did not have προσλαβοῦ.tn Grk “whom I have sent.” The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.
578. Philemon 1:12 tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”
579. Philemon 1:13 tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.
580. Philemon 1:13 tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.
581. Philemon 1:13 tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”
582. Philemon 1:14 tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.
583. Philemon 1:15 sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.
584. Philemon 1:16 tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.
585. Philemon 1:16 tn Grk “in the flesh.”
586. Philemon 1:18 tn Grk “charge it to me.”
587. Philemon 1:19 tn Grk “I wrote” Here ἔγραψα (egrapsa) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.
588. Philemon 1:19 tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.
589. Philemon 1:19 sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.
590. Philemon 1:19 sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.
591. Philemon 1:20 sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.
592. Philemon 1:21 tn Grk “that you would even go beyond.”
593. Philemon 1:23 sn Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as “my brother, coworker, and fellow soldier” in Phil 2:25 (see also Phil 4:18). He is also mentioned in Col 1:7 and 4:12, where he is a founder of the church in Colossae (BDAG 360 s.v. ᾿Επαφρᾶς).
594. Philemon 1:24 sn Aristarchus accompanied Paul on his journey as a prisoner to Rome in Acts 27:2. He is also mentioned as a fellow prisoner in Col 4:10.
595. Philemon 1:24 sn Demas is most likely the same individual mentioned in Col 4:14 and 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.
596. Philemon 1:25 tn Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.”
597. Philemon 1:25 tc Most witnesses, including several excellent ones (א C D¹ Ψ 0278 1241 1505 1739^c M lat sy), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, several good witnesses (P^87vid A D* 048^vid 6 33 81 1739* 1881 sa) lack the ἀμήν, rendering the omission the preferred reading.