1 Tesalonika 2:7-12

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, 2:8 with such affection for you ⁴  we were happy ⁵  to share with you not only the gospel of God but also our own lives, because you had become dear to us. 2:9 For you recall, brothers and sisters, ⁶  our toil and drudgery: By working night and day so as not to impose a burden on any of you, we preached to you the gospel of God. 2:10 You are witnesses, and so is God, as to how holy and righteous and blameless our conduct was toward you who believe. 2:11 As you know, we treated each one of you as a father treats his own children, 2:12 exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory.

Yesaya 35:3-4

35:3 Strengthen the hands that have gone limp,

steady the knees that shake! ⁷ 

35:4 Tell those who panic, ⁸ 

“Be strong! Do not fear!

Look, your God comes to avenge!

With divine retribution he comes to deliver you.” ⁹ 

Yesaya 40:1-2

The Lord Returns to Jerusalem

40:1 “Comfort, comfort my people,”

says your ¹⁰  God.

40:2 “Speak kindly to ¹¹  Jerusalem, ¹²  and tell her

that her time of warfare is over, ¹³ 

that her punishment is completed. ¹⁴ 

For the Lord has made her pay double ¹⁵  for all her sins.”

Yesaya 40:11

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ¹⁶ 

he leads the ewes along.

Yehezkiel 34:16

34:16 I will seek the lost and bring back the strays; I will bandage the injured and strengthen the sick, but the fat and the strong I will destroy. I will feed them – with judgment!

Matius 12:20

12:20 He will not break a bruised reed or extinguish a smoldering wick,

until he brings justice to victory.

Lukas 22:32

22:32 but I have prayed for you, Simon, ¹⁷  that your faith may not fail. ¹⁸  When ¹⁹  you have turned back, ²⁰  strengthen ²¹  your brothers.”

Yohanes 21:15-17

Peter’s Restoration

21:15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, ²²  do you love me more than these do?” ²³  He replied, ²⁴  “Yes, Lord, you know I love you.” ²⁵  Jesus ²⁶  told him, “Feed my lambs.” 21:16 Jesus ²⁷  said ²⁸  a second time, “Simon, son of John, do you love me?” He replied, ²⁹  “Yes, Lord, you know I love you.” Jesus ³⁰  told him, “Shepherd my sheep.” 21:17 Jesus ³¹  said ³²  a third time, “Simon, son of John, do you love me?” Peter was distressed ³³  that Jesus ³⁴  asked ³⁵  him a third time, “Do you love me?” and said, ³⁶  “Lord, you know everything. You know that I love you.” Jesus ³⁷  replied, ³⁸  “Feed my sheep.

Roma 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ³⁹ 

Roma 15:1-3

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁴⁰  15:2 Let each of us please his neighbor for his good to build him up. 15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ⁴¹ 

Galatia 6:1-2

Support One Another

6:1 Brothers and sisters, ⁴²  if a person ⁴³  is discovered in some sin, ⁴⁴  you who are spiritual ⁴⁵  restore such a person in a spirit of gentleness. ⁴⁶  Pay close attention ⁴⁷  to yourselves, so that you are not tempted too. 6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Ibrani 12:12

12:12 Therefore, strengthen ⁴⁸  your listless hands and your weak knees, ⁴⁹ 

[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.)

[2:8]  ⁴ tn Grk “longing for you in this way.”

[2:8]  ⁵ tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.

[2:9]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[35:3]  ⁷ tn Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”

[35:4]  ⁸ tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.

[35:4]  ⁹ tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.

[40:1]  ¹⁰ tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem.

[40:2]  ¹¹ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ¹³ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

[40:2]  ¹⁴ tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ¹⁵ tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

[40:11]  ¹⁶ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[22:32]  ¹⁷ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ¹⁸ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ¹⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ²⁰ tn Or “turned around.”

[22:32]  ²¹ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[21:15]  ²² tc The majority of mss (A C² Θ Ψ Ë^1,13 33 Ï sy) read “Simon, the son of Jonah” here and in vv. 16 and 17, but these are perhaps assimilations to Matt 16:17. The reading “Simon, son of John” is better attested, being found in א¹ (א* only has “Simon” without mention of his father) B C* D L W lat co.

[21:15]  ²³ tn To whom (or what) does “these” (τούτων, toutwn) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3, “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37, “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one.

[21:15]  ²⁴ tn Grk “He said to him.”

[21:15]  ²⁵ tn Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω (agapaw and filew)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man (3:16, 16:27); of the Father’s love for the Son (3:35, 5:20); of Jesus’ love for men (11:5, 11:3); of the love of men for men (13:34, 15:19); and of the love of men for Jesus (8:42, 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15-17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.

[21:15]  ²⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ²⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ²⁸ tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ²⁹ tn Grk “He said to him.”

[21:16]  ³⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ³¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ³² tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ³³ tn Or “was sad.”

[21:17]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ³⁵ tn Grk “said to.”

[21:17]  ³⁶ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ³⁷ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ³⁸ tn Grk “Jesus said to him.”

[14:1]  ³⁹ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[15:1]  ⁴⁰ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[15:3]  ⁴¹ sn A quotation from Ps 69:9.

[6:1]  ⁴² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ⁴³ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ⁴⁴ tn Or “some transgression” (L&N 88.297).

[6:1]  ⁴⁵ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ⁴⁶ tn Or “with a gentle spirit” or “gently.”

[6:1]  ⁴⁷ tn Grk “taking careful notice.”

[12:12]  ⁴⁸ tn Or “straighten.”

[12:12]  ⁴⁹ sn A quotation from Isa 35:3. Strengthen your listless hands and your weak knees refers to the readers’ need for renewed resolve and fresh strength in their struggles (cf. Heb 10:36-39; 12:1-3).