Lukas 17:30

17:30 It will be the same on the day the Son of Man is revealed.

Yohanes 14:3

14:3 And if I go and make ready ¹  a place for you, I will come again and take you ²  to be with me, ³  so that where I am you may be too.

Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ⁴  looking up into the sky? This same Jesus who has been taken up from you into heaven ⁵  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁶  the former ⁷  account, ⁸  Theophilus, ⁹  about all that Jesus began to do and teach

1 Korintus 1:7

1:7 so that you do not lack any spiritual gift as you wait for the revelation ¹⁰  of our Lord Jesus Christ.

1 Korintus 1:1

Salutation

1:1 From Paul, ¹¹  called to be an apostle of Christ Jesus ¹²  by the will of God, and Sosthenes, our brother,

1 Tesalonika 2:19

2:19 For who is our hope or joy or crown to boast of ¹³  before our Lord Jesus at his coming? Is it not of course you?

1 Tesalonika 2:1

Paul’s Ministry in Thessalonica

2:1 For you yourselves know, brothers and sisters, ¹⁴  about our coming to you – it has not proven to be purposeless. ¹⁵ 

1 Tesalonika 4:16

4:16 For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, ¹⁶  and with the trumpet of God, and the dead in Christ will rise first.

1 Tesalonika 1:7

1:7 As a result you became an example ¹⁷  to all the believers in Macedonia and in Achaia.

1 Tesalonika 1:7

1:7 As a result you became an example ¹⁸  to all the believers in Macedonia and in Achaia.

1 Tesalonika 1:1

Salutation

1:1 From Paul ¹⁹  and Silvanus and Timothy, to the church of the Thessalonians ²⁰  in God the Father and the Lord Jesus Christ. Grace and peace to you! ²¹ 

1 Tesalonika 1:1

Salutation

1:1 From Paul ²²  and Silvanus and Timothy, to the church of the Thessalonians ²³  in God the Father and the Lord Jesus Christ. Grace and peace to you! ²⁴ 

[14:3]  ¹ tn Or “prepare.”

[14:3]  ² tn Or “bring you.”

[14:3]  ³ tn Grk “to myself.”

[1:11]  ⁴ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ⁵ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:1]  ⁶ tn Or “produced,” Grk “made.”

[1:1]  ⁷ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁸ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁹ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:7]  ¹⁰ sn The revelation of our Lord Jesus Christ refers to the Lord’s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8).

[1:1]  ¹¹ 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]  ¹² tc Many important mss, as well as several others (א A Ψ 1739 1881 Ï sy), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (Ì⁴⁶ B D F G 33 it). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred both because it has somewhat better attestation and because it is slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus.” As well, the later Pauline letters almost uniformly use this order in the salutations. Thus, on both external and internal grounds, “Christ Jesus” is the preferred reading here.

[2:19]  ¹³ 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).

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

[2:1]  ¹⁵ 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.

[4:16]  ¹⁶ tn Neither noun in this phrase (ἐν φωνῇ ἀρχαγγέλου, ejn fwnh ajrcangelou, “with the voice of the archangel”) has the article in keeping with Apollonius’ Canon. Since ἀρχάγγελος (ajrcangelo") is most likely monadic, both nouns are translated as definite in keeping with Apollonius’ Corollary (see ExSyn 250-51).

[1:7]  ¹⁷ tc Most mss (א A C D² F G Ψ 0278 Ï) have the plural τύπους (tupou", “examples”) here, while a few important witnesses have the singular τύπον (tupon, “example”; B D*^,c 6 33 81 104 1739 1881 pc lat). With ὑμᾶς (Jumas, “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.

[1:7]  ¹⁸ tc Most mss (א A C D² F G Ψ 0278 Ï) have the plural τύπους (tupou", “examples”) here, while a few important witnesses have the singular τύπον (tupon, “example”; B D*^,c 6 33 81 104 1739 1881 pc lat). With ὑμᾶς (Jumas, “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.

[1:1]  ¹⁹ 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]  ²⁰ map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²¹ tc The majority of witnesses, including several early and important ones (א A [D] I 33 Ï bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo qeou patro" Jhmwn kai kuriou Ihsou Cristou, “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 pc 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 texttypes.

[1:1]  tn Grk “Grace to you and peace.”

[1:1]  ²² 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]  ²³ map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁴ tc The majority of witnesses, including several early and important ones (א A [D] I 33 Ï bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo qeou patro" Jhmwn kai kuriou Ihsou Cristou, “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 pc 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 texttypes.

[1:1]  tn Grk “Grace to you and peace.”