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.

² tn The Greek word translated “fellow slave” is σύνδουλος (sundoulos); the σύν- prefix here denotes association. Though δοῦλος 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.

¹ tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.

² sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.

² tn Traditionally, “servants” or “bondservants.” 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.

¹ tn Traditionally, “Servants” (KJV). Though δοῦλος (doulos) is often 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.

² tn The word παροργισμός (parorgismos), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.

² tc The Western text (D* F G it) lacks the plural noun μέρη (merē, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by P⁴⁶ (which often has strong affinities, however, with the Western witnesses). The inclusion of the word has strong external support from significant, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1175 1505 1739 1881 2464 M). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.

² tc The earliest and most important mss omit “in Ephesus” (P⁴⁶ א* B* 6 1739 [Mcion^T,E]), yet the opening line of this epistle makes little sense without the phrase (“to the saints who are and are faithful…”? or perhaps “to the saints who are also faithful,” though with this sense the οὖσιν [ousin] is redundant and the καί [kai] is treated somewhat unnaturally). What is interesting is Marcion’s canon list which speaks of the letter to the Laodiceans among Paul’s authentic epistles. This, coupled with some internal evidence that the writer did not know his audience personally (cf. 1:15; 3:2; absence of personal names throughout), suggests that Ephesians was an encyclical letter, intended for more than one audience. Does this mean that the shorter reading is to be preferred? Yes and no. A plausible scenario is as follows, assuming Pauline authorship (though this is strongly contested today; for arguments on behalf of Pauline authorship, see M. Barth, Ephesians [AB 34], 1:36-50; P. T. O’Brien, Ephesians, 4-47; and H. W. Hoehner, Ephesians, 2-61): Paul sent the letter from Rome, intending it first to go to Ephesus. At the same time, Colossians was dispatched. Going counterclockwise through Asia Minor, this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae. Tychicus’ instructions may well have been for each church to “fill in the blank” on the address line. The church at Ephesus would have certainly made the most copies, being Paul’s home base for nearly three years. Hence, most of the surviving copies have “in Ephesus” in v. 1 (so א² A B² D F G Ψ 0278 33 1175 1241 1505 1881 2464 M latt sy co). But one might expect a hint of evidence that Laodicea also made a few copies: Both Marcion’s list and Col 4:16 may well imply this. What is to account for the early Alexandrian evidence, then? These mss were perhaps made from a very early copy, one reflecting the blank line before each church filled it in. Although it is of course only speculation (as is necessary in a historical investigation lacking some of the pieces to the puzzle), this scenario accounts for all of the data: (1) “in Ephesus” in most mss; (2) Laodicea in Marcion’s list and Col 4:16; (3) the lack of an addressee in the earliest witnesses; (4) why the earliest witnesses’ reading must be rejected as too hard; and (5) why the author seems not to know the readership. In sum, is “in Ephesus” original? Yes and no. Some address belongs there; ἐν ᾿Εφέσῳ (en Ephesō) is the predominant address, but several other churches also received this circular letter as their own. For this reason the phrase has been placed in single brackets in the translation. NA²⁸ also lists the words in brackets, indicating doubt as to their authenticity.

¹ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1241 1739 1881 co) read “Christ Jesus” here, while many significant ones (P⁴⁶ D F G 0122*^,2 1505 2464 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of P⁴⁶ with the Western and Byzantine text-groups, the shorter reading is preferred. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.

² tc Instead of the present participle συγκλειόμενοι (sunkleiomenoi; found in P⁴⁶ א A B D* F G P Ψ 33 1739 2464 al), C D¹ 0176 0278 1175 1505 M have the perfect συγκεκλεισμένοι (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined”). The present participle of course allows for such options, but also allows for contemporaneous time (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses.

¹ tc ‡ Several significant witnesses have ὁ θεός (ho theos) after εὐδόκησεν (eudokēsen; so א A D Ψ 0278 33 1175 1241 1739 1881 2464 M co) while the shorter reading is supported by P⁴⁶ B F G 629 1505 lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA²⁸ includes the words in brackets, indicating some doubts as to their authenticity.

⁵ 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.

² 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.

² tc The reading ἤ—τὸ καύχημά μου οὐδεὶς κενώσει (ē—to kauchēma mou oudeis kenōsei, “than—no one will deprive me of my reason for boasting!”) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by P⁴⁶ א* B D*^,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (א² C D² Ψ M lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει); ē to kauchēma mou hina tis kenōsē (or kenōsei), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses.

¹ tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.

² tc The external evidence in support of the reading ᾿Ιησοῦ Χριστοῦ (Iēsou Christou, “Jesus Christ”) is quite impressive: P^11vid,46 א B C^vid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely ᾿Ιησοῦ has significantly poorer support (A D² Ψ M sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the wording of the Ausgangstext seems to have been ᾿Ιησοῦ Χριστοῦ.

¹ tc Most mss (D [F G 629 without “Jesus Christ”] Ψ [630] 1175 1241 1505 1881 M al) include here 16:24 “The grace of our Lord Jesus Christ be with all of you. Amen.” Other mss (P 33 104 365) include the verse after 16:27. The verse is entirely lacking in P^{46, 61} א A B C 81 1739 2464 co. The strength of the external evidence, combined with uncertainty in other mss over where the verse should be located and the fact that it is a repetition of v. 20b, strongly favors omission of the verse. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.

² tn Traditionally, “servant.” 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.

⁸ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures. This is yet another summary of the message like that in 18:28. The nature of the kingdom of God in the NT and in Jesus’ teaching (along with Paul’s teaching here) has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See also Luke 6:20; 11:20; 17:20-21; Acts 1:3.