1 Thessalonians 2:13-14

2:13 And so ¹  we too constantly thank God that when you received God’s message that you heard from us, ²  you accepted it not as a human message, ³  but as it truly is, God’s message, which is at work among you who believe. 2:14 For you became imitators, brothers and sisters, ⁴  of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things from your own countrymen as they in fact did from the Jews,

1 Thessalonians 3:2-4

3:2 We ⁵  sent Timothy, our brother and fellow worker for God ⁶  in the gospel of Christ, to strengthen you and encourage you about your faith, 3:3 so that no one would be shaken by these afflictions. For you yourselves know that we are destined for this. 3:4 For in fact when we were with you, we were telling you in advance that we would suffer affliction, and so it has happened, as you well know. ⁷ 

Hosea 2:14

Future Repentance and Restoration of Israel

2:14 However, in the future I will allure her; ⁸ 

I will lead ⁹  her back into the wilderness,

and speak tenderly to her.

Mark 10:29-30

10:29 Jesus said, “I tell you the truth, ¹⁰  there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel 10:30 who will not receive in this age ¹¹  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ¹²  – and in the age to come, eternal life. ¹³ 

Acts 17:5

17:5 But the Jews became jealous, ¹⁴  and gathering together some worthless men from the rabble in the marketplace, ¹⁵  they formed a mob ¹⁶  and set the city in an uproar. ¹⁷  They attacked Jason’s house, ¹⁸  trying to find Paul and Silas ¹⁹  to bring them out to the assembly. ²⁰ 

Acts 17:2

17:2 Paul went to the Jews in the synagogue, ²¹  as he customarily did, and on three Sabbath days he addressed ²²  them from the scriptures,

Colossians 1:1-2

Salutation

1:1 From Paul, ²³  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ²⁴  brothers and sisters ²⁵  in Christ, at Colossae. Grace and peace to you ²⁶  from God our Father! ²⁷ 

Colossians 1:2

1:2 to the saints, the faithful ²⁸  brothers and sisters ²⁹  in Christ, at Colossae. Grace and peace to you ³⁰  from God our Father! ³¹ 

Colossians 1:4

1:4 since ³²  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[2:13]  ¹ 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…”

[2:13]  ² tn Grk “God’s word of hearing from us.”

[2:13]  ³ 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.

[2:14]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[3:2]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:2]  ⁶ tc A variety of readings occurs in this verse. Instead of “and fellow worker for God” (καὶ συνεργὸν τοῦ θεοῦ, kai sunergon tou qeou), B has “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 qeou); D² Ï 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 qeou; 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. 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.

[3:4]  ⁷ tn Grk “just as it also occurred and you know.”

[2:14]  ⁸ tn The participle מְפַתֶּיהָ (méfatteha, Piel participle masculine singular + 3rd feminine singular suffix from פָּתָה, patah, “to allure”) following the deictic particle הִנֵּה (hinneh, “Now!”) describes an event that will occur in the immediate or near future.

[2:14]  ⁹ tn Following the future-time referent participle (מְפַתֶּיהָ, méfatteha) there is a string of perfects introduced by vav consecutive that refer to future events.

[10:29]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:30]  ¹¹ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ¹² tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ¹³ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[17:5]  ¹⁴ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ¹⁵ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ¹⁶ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ¹⁷ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ¹⁸ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ¹⁹ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ²⁰ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[17:2]  ²¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[1:1]  ²³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²⁴ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁵ 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 [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁶ tn Or “Grace to you and peace.”

[1:2]  ²⁷ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:2]  ²⁸ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁹ 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 [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁰ tn Or “Grace to you and peace.”

[1:2]  ³¹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:4]  ³² tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).