Kisah Para Rasul 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ¹  and to Lystra. ²  A disciple ³  named Timothy was there, the son of a Jewish woman who was a believer, ⁴  but whose father was a Greek. ⁵ 

Kisah Para Rasul 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁶  and to Lystra. ⁷  A disciple ⁸  named Timothy was there, the son of a Jewish woman who was a believer, ⁹  but whose father was a Greek. ¹⁰ 

1 Tesalonika 1:1

Salutation

1:1 From Paul ¹¹  and Silvanus and Timothy, to the church of the Thessalonians ¹²  in God the Father and the Lord Jesus Christ. Grace and peace to you! ¹³ 

[16:1]  ¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ² sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ³ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁴ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁵ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:1]  ⁶ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁷ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁸ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁹ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ¹⁰ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[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 map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹³ 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.”