1 Tesalonika 5:24

5:24 He who calls you is trustworthy, and he will in fact do this. ¹ 

1 Tesalonika 5:1

The Day of the Lord

5:1 Now on the topic of times and seasons, ²  brothers and sisters, ³  you have no need for anything to be written to you.

Yohanes 4:1-3

Departure From Judea

4:1 Now when Jesus ⁴  knew that the Pharisees ⁵  had heard that he ⁶  was winning ⁷  and baptizing more disciples than John 4:2 (although Jesus himself was not baptizing, but his disciples were), ⁸  4:3 he left Judea and set out once more for Galilee. ⁹ 

Wahyu 2:2

2:2 ‘I know your works as well as your ¹⁰  labor and steadfast endurance, and that you cannot tolerate ¹¹  evil. You have even put to the test ¹²  those who refer to themselves as apostles (but are not), and have discovered that they are false.

[5:24]  ¹ tn Grk “who will also do,” with the object understood from v. 23.

[5:1]  ² tn Grk “concerning the times and the seasons,” a reference to future periods of eschatological fulfillment (cf. Acts 1:7).

[5:1]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:1]  ⁴ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ⁵ sn See the note on Pharisees in 1:24.

[4:1]  ⁶ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ⁷ tn Grk “was making.”

[4:2]  ⁸ sn This is a parenthetical note by the author.

[4:3]  ⁹ sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).

[2:2]  ¹⁰ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ¹¹ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ¹² tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.