1 Tesalonika 2:7

2:7 ¹  although we could have imposed our weight as apostles of Christ; instead we became ²  little children ³  among you. Like a nursing mother caring for her own children,

1 Tesalonika 2:1

Paul’s Ministry in Thessalonica

2:1 For you yourselves know, brothers and sisters, ⁴  about our coming to you – it has not proven to be purposeless. ⁵ 

1 Korintus 4:14

A Father’s Warning

4:14 I am not writing these things to shame you, but to correct you as my dear children.

Galatia 4:19

4:19 My children – I am again undergoing birth pains until Christ is formed in you! ⁶ 

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ⁷  is no different from a slave, though he is the owner ⁸  of everything.

1 Timotius 1:2

1:2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

1 Timotius 1:10

1:10 sexually immoral people, practicing homosexuals, ⁹  kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching.

1 Timotius 1:1

Salutation

1:1 From Paul, ¹⁰  an apostle of Christ Jesus by the command of God our Savior ¹¹  and of Christ Jesus our hope,

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹²  in Galilee. ¹³  Jesus’ mother ¹⁴  was there,

[2:7]  ¹ 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.

[2:7]  ² tn Or “were,” “proved to be.”

[2:7]  ³ tc The variant ἤπιοι (hpioi, “gentle”) has fair support (א² A C² D² Ψ^c 0278 33 1739 1881 Ï), but νήπιοι (nhpioi, “little children”) has significantly stronger backing (Ì⁶⁵ א* B C* D* F G I Ψ* pc 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 original. 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.)

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

[2:1]  ⁵ 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.

[4:19]  ⁶ tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.

[4:19]  sn That is, until Christ’s nature or character is formed in them (see L&N 58.4).

[4:1]  ⁷ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ⁸ tn Grk “master” or “lord” (κύριος, kurios).

[1:10]  ⁹ 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.

[1:1]  ¹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹¹ 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.

[2:1]  ¹² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ¹³ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ¹⁴ tn Grk “in Galilee, and Jesus’ mother.”