Romans 13:1-7

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority
except by God’s appointment, 1 and the authorities that exist have been instituted by God.
13:2 So the person who resists such authority 2 resists the ordinance of God, and those
who resist will incur judgment 13:3 (for rulers cause no fear for good conduct but for
bad). Do you desire not to fear authority? Do good and you will receive its
commendation, 13:4 for it is God’s servant for your good. But if you do wrong, be in
fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on
the wrongdoer. 13:5 Therefore it is necessary to be in subjection, not only because of the
wrath of the authorities 3 but also because of your conscience. 4 13:6 For this reason you
also pay taxes, for the authorities 5 are God’s servants devoted to governing. 6 13:7 Pay
everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due,
respect to whom respect is due, honor to whom honor is due.

1
tn Grk “by God.”
2
tn Grk “the authority,” referring to the authority just described.
3
tn Grk “its wrath”; the referent (the governing authorities) has been specified in the
translation for clarity.
4
tn Grk “because of (the) conscience,” but the English possessive “your” helps to show
whose conscience the context implies.
5
tn Grk “they”; the referent (the governing authorities) has been specified in the
translation for clarity.
6
tn Grk “devoted to this very thing.”
Titus 3
Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and 1 authorities, to be obedient, to be ready for
every good work. 3:2 They must not slander 2 anyone, but be peaceable, gentle, showing
complete courtesy to all people. 3:3 For we too were once foolish, disobedient, misled,
enslaved to various passions and desires, spending our lives in evil and envy, hateful and
hating one another. 3:4 3 But “when the kindness of God our Savior and his love for
mankind appeared, 3:5 he saved us not by works of righteousness that we have done but
on the basis of his mercy, through the washing of the new birth and the renewing of the
Holy Spirit, 3:6 whom he poured out on us in full measure 4 through Jesus Christ our
Savior. 3:7 And so, 5 since we have been justified by his grace, we become heirs with the
confident expectation of eternal life.” 6

Summary of the Letter

3:8 This saying 7 is trustworthy, and I want you to insist on such truths, 8 so that those
who have placed their faith in God may be intent on engaging in good works. These
things are good and beneficial for all people. 3:9 But avoid foolish controversies,
genealogies, 9 quarrels, and fights about the law, 10 because they are useless and empty.
3:10 Reject a divisive person after one or two warnings. 3:11 You know 11 that such a
person is twisted by sin 12 and is conscious of it himself. 13

Final Instructions and Greeting

3:12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis,
for I have decided to spend the winter there. 3:13 Make every effort to help 14 Zenas the
lawyer 15 and Apollos on their way; make sure they have what they need. 16 3:14 Here is
another way that our people 17 can learn 18 to engage in good works to meet pressing
needs and so not be unfruitful. 3:15 Everyone with me greets you. Greet those who love
us in the faith. 19 Grace be with you all. 20

1
tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai",
“rulers”), though the earliest and best witnesses (‫ א‬A C D* F G Ψ 33 104 1739 1881)
lack the conjunction. Although the καί is most likely not authentic, it has been added in
translation due to the requirements of English style. For more discussion, see TCGNT
586.
2
tn Or “discredit,” “damage the reputation of.”
3
tn Verses 4-7 are set as poetry in NA26/NA27. These verses probably constitute the
referent of the expression “this saying” in v. 8.
4
tn Or “on us richly.”
5
tn This is the conclusion of a single, skillfully composed sentence in Greek
encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins
literally, “in order that, being justified…we might become heirs…”
6
tn Grk “heirs according to the hope of eternal life.”
7
sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1
Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.
8
tn Grk “concerning these things.”
9
tn Cf. 1 Tim 1:4.
10
sn Fights about the law were characteristic of the false teachers in Ephesus as well as in
Crete (cf. 1 Tim 1:3-7; Titus 1:10, 14).
11
tn Grk “knowing” (as a continuation of the previous clause).
12
tn Grk “is perverted and is sinning.”
13
tn Grk “is sinning, being self-condemned.”
14
tn Grk “Eagerly help.”
15
tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish
religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas
was a specialist in civil law.
16
tn Grk “that nothing may be lacking for them.”
17
tn Grk “that those who are ours” (referring to the Christians).
18
tn Grk “and also let our people learn.”
19
tn Or “faithfully.”
20
tc Most witnesses (2 ‫ א‬D1 F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν
(amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a
few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A
majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts,
James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus
a predictable variant. Further, early and excellent witnesses (‫ *א‬A C D* 048 33 81 1739
1881 sa) lack the particle, rendering the omission the preferred reading.
2 Corinthians 7
Self-Purification

7:1 Therefore, since we have these promises, dear friends, let us cleanse ourselves 1 from
everything that could defile the body 2 and the spirit, and thus accomplish 3 holiness out
of reverence for God. 4 7:2 Make room for us in your hearts; 5 we have wronged no one,
we have ruined no one, 6 we have exploited no one. 7 7:3 I do not say this to condemn
you, for I told you before 8 that you are in our hearts so that we die together and live
together with you. 9

A Letter That Caused Sadness

7:4 I have great confidence in you; I take great pride 10 on your behalf. I am filled with
encouragement; 11 I am overflowing with joy in the midst of 12 all our suffering. 7:5 For
even when we came into Macedonia, our body 13 had no rest at all, but we were troubled
in every way – struggles from the outside, fears from within. 7:6 But God, who
encourages 14 the downhearted, encouraged 15 us by the arrival of Titus. 7:7 We were
encouraged 16 not only by his arrival, but also by the encouragement 17 you gave 18 him,
as he reported to us your longing, your mourning, 19 your deep concern 20 for me, so that I
rejoiced more than ever. 7:8 For even if I made you sad 21 by my letter, 22 I do not regret
having written it 23 (even though I did regret it, 24 for 25 I see that my letter made you sad,
26
though only for a short time). 7:9 Now I rejoice, not because you were made sad, 27 but
because you were made sad to the point of repentance. For you were made sad as God
intended, 28 so that you were not harmed 29 in any way by us. 7:10 For sadness as
intended by God produces a repentance that leads to salvation, leaving no regret, but
worldly sadness brings about death. 7:11 For see what this very thing, this sadness 30 as
God intended, has produced in you: what eagerness, what defense of yourselves, 31 what
indignation, 32 what alarm, what longing, what deep concern, 33 what punishment! 34 In
everything you have proved yourselves to be innocent in this matter. 7:12 So then, even
though I wrote to you, it was not on account of the one who did wrong, or on account of
the one who was wronged, but to reveal to you your eagerness on our behalf 35 before
God. 7:13 Therefore we have been encouraged. And in addition to our own
encouragement, we rejoiced even more at the joy of Titus, because all of you have
refreshed his spirit. 36 7:14 For if I have boasted to him about anything concerning you, I
have not been embarrassed by you, 37 but just as everything we said to you was true, 38 so
our boasting to Titus about you 39 has proved true as well. 7:15 And his affection for you
is much greater 40 when he remembers the obedience of you all, how you welcomed him
with fear and trembling. 7:16 I rejoice because in everything I am fully confident in you.

1
tn Or “purify ourselves.”
2
tn Grk “from every defilement of the flesh.”
3
tn Grk “accomplishing.” The participle has been translated as a finite verb due to
considerations of contemporary English style, and “thus” has been supplied to indicate
that it represents a result of the previous cleansing.
4
tn Grk “in the fear of God.”
5
tn The phrase “in your hearts” is not in the Greek text, but is implied.
6
tn “We have ruined no one” may refer to financial loss (“we have caused no one to
suffer financial loss”) but it may also refer to the undermining of faith (“we have
corrupted no one’s faith,”). Both options are mentioned in L&N 20.23.
7
tn Or “we have taken advantage of no one.”
8
sn See 2 Cor 1:4-7.
9
tn The words “with you” are not in the Greek text, but are implied.
10
tn Grk “great is my boasting.”
11
tn Or “comfort.”
12
tn Grk “I am overflowing with joy in all our suffering”; the words “in the midst of” are
not in the Greek text but are supplied to clarify that Paul is not rejoicing in the suffering
itself, but in his relationship with the Corinthians in the midst of all his suffering.
13
tn Grk “our flesh.”
14
tn Or “comforts,” “consoles.”
15
tn Or “comforted,” “consoled.”
16
tn Because of the length and complexity of this Greek sentence, a new sentence was
started here in the translation by supplying the phrase “We were encouraged.”
17
tn Or “comfort,” “consolation.”
18
tn Grk “by the encouragement with which he was encouraged by you.” The passive
construction was translated as an active one in keeping with contemporary English style,
and the repeated word “encouraged” was replaced in the translation by “gave” to avoid
redundancy in the translation.
19
tn Or “your grieving,” “your deep sorrow.”
20
tn Or “your zeal.”
21
tn Grk “if I grieved you.”
22
sn My letter. Paul is referring to the “severe” letter mentioned in 2 Cor 2:4.
23
tn Grk “I do not regret”; direct objects in Greek must often be supplied from the
context. Here one could simply supply “it,” but since Paul is referring to the effects of his
previous letter, clarity is improved if “having written it” is supplied.
24
tn Grk “I did regret”; the direct object “it” must be supplied from the context.
25
tc A few important mss (Ì46c B D* it sa) lack γάρ (gar, “for”), while the majority of
witnesses have it (‫ א‬C D1 F G Ψ 0243 33 1739 1881 Ï sy bo). Even though Ì46* omits γάρ,
it has the same sense (viz., a subordinate clause) because it reads the participle βλέπων
(blepwn, “seeing”; the Vulgate does the same). A decision is difficult because although
the overwhelming external evidence is on the side of the conjunction, the lack of γάρ is
a significantly harder reading, for the whole clause is something of an anacoluthon.
Without the conjunction, the sentence reads more harshly. This would fit with Paul’s
“vehemence of spirit” (A. T. Robertson, A Grammar of the Greek New Testament, 435)
that is found especially in 2 Corinthians and Galatians. However, the mss that omit the
conjunction are prone to such tendencies at times. In this instance, the conjunction should
probably stand.
26
tn Grk “my letter grieved you.”
27
tn Grk “were grieved” (so also twice later in the verse).

tn Grk “corresponding to God,” that is, corresponding to God’s will (κατὰ θεόν, kata
28

qeon). The same phrase occurs in vv. 10 and 11.

29
tn Grk “so that you did not suffer loss.”
30
tn Grk “this very thing, to be grieved.”
31
tn The words “of yourselves” are not in the Greek text but are implied.
32
sn What indignation refers to the Corinthians’ indignation at the offender.
33
tn Or “what zeal.”
34
sn That is, punishment for the offender.
35
tn Grk “but in order that your eagerness on our behalf might be revealed to you.”
36
tn Or “all of you have put his mind at ease.”
37
tn Grk “I have not been put to shame”; the words “by you” are not in the Greek text but
are implied.
38
tn Grk “just as we spoke everything to you in truth.”
39
tn The words “about you” are not in the Greek text but are implied.
40
tn Or “is all the more.”
Romans 12
Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, 1 by the mercies of God, to present your
bodies as a sacrifice – alive, holy, and pleasing to God 2 – which is your reasonable
service. 12:2 Do not be conformed 3 to this present world, 4 but be transformed by the
renewing of your mind, so that you may test and approve 5 what is the will of God – what
is good and well-pleasing and perfect.

Conduct in Humility

12:3 For by the grace given to me I say to every one of you not to think more highly of
yourself than you ought to think, but to think with sober discernment, as God has
distributed to each of you 6 a measure of faith. 7 12:4 For just as in one body we have
many members, and not all the members serve the same function, 12:5 so we who are
many are one body in Christ, and individually we are members who belong to one
another. 12:6 And we have different gifts 8 according to the grace given to us. If the gift
is prophecy, that individual must use it in proportion to his faith. 12:7 If it is service, he
must serve; if it is teaching, he must teach; 12:8 if it is exhortation, he must exhort; if it is
contributing, he must do so with sincerity; if it is leadership, he must do so with
diligence; if it is showing mercy, he must do so with cheerfulness.

Conduct in Love

12:9 Love must be 9 without hypocrisy. Abhor what is evil, cling to what is good. 12:10
Be devoted to one another with mutual love, showing eagerness in honoring one another.
12:11 Do not lag in zeal, be enthusiastic in spirit, serve the Lord. 12:12 Rejoice in hope,
endure in suffering, persist in prayer. 12:13 Contribute to the needs of the saints, pursue
hospitality. 12:14 Bless those who persecute you, bless and do not curse. 12:15 Rejoice
with those who rejoice, weep with those who weep. 12:16 Live in harmony with one
another; do not be haughty but associate with the lowly. 10 Do not be conceited. 11 12:17
Do not repay anyone evil for evil; consider what is good before all people. 12 12:18 If
possible, so far as it depends on you, live peaceably with all people. 13 12:19 Do not
avenge yourselves, dear friends, but give place to God’s wrath, 14 for it is written,
“Vengeance is mine, I will repay,” 15 says the Lord. 12:20 Rather, if your enemy is
hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be
heaping burning coals on his head. 16 12:21 Do not be overcome by evil, but overcome
evil with good.

1
tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
2
tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as
predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn
618-19.

sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how
unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has
often been quipped about this text, “The problem with living sacrifices is that they keep
crawling off the altar.”
3
tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or
middle, the passive is more likely since it would otherwise have to be a direct middle
(“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling
that being “conformed” to the present world is viewed as a passive notion, for it may
suggest that it happens, in part, subconsciously. At the same time, the passive could well
be a “permissive passive,” suggesting that there may be some consciousness of the
conformity taking place. Most likely, it is a combination of both.
4
tn Grk “to this age.”
5
sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of
“test with a positive outcome,” “test so as to approve.”
6
tn The words “of you” have been supplied for clarity.
7
tn Or “to each as God has distributed a measure of faith.”
8
tn This word comes from the same root as “grace” in the following clause; it means
“things graciously given,” “grace-gifts.”
9
tn The verb “must be” is understood in the Greek text.
10
tn Or “but give yourselves to menial tasks.” The translation depends on whether one
takes the adjective “lowly” as masculine or neuter.
11
tn Grk “Do not be wise in your thinking.”

tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and
12

women.

tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and
13

women.
14
tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.
15
sn A quotation from Deut 32:35.
16
sn A quotation from Prov 25:21-22.
1 Timothy 6
6:1 Those who are under the yoke as slaves 1 must regard their own masters as deserving
of full respect. This will prevent 2 the name of God and Christian teaching 3 from being
discredited. 4 6:2 But those who have believing masters must not show them less respect 5
because they are brothers. Instead they are to serve all the more, because those who
benefit from their service are believers and dearly loved. 6

Summary of Timothy’s Duties

Teach them and exhort them about these things. 7 6:3 If someone spreads false teachings 8
and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the
teaching that accords with godliness, 6:4 he is conceited and understands nothing, but has
an unhealthy interest in controversies and verbal disputes. This gives rise to envy,
dissension, slanders, evil suspicions, 6:5 and constant bickering by people corrupted in
their minds and deprived of the truth, who suppose that godliness 9 is a way of making a
profit. 6:6 Now godliness combined with contentment brings great profit. 6:7 For we
have brought nothing into this world and so 10 we cannot take a single thing out either.
6:8 But if we have food and shelter, we will be satisfied with that. 11 6:9 Those who long
to be rich, however, stumble into temptation and a trap and many senseless and harmful
desires that plunge people into ruin and destruction. 6:10 For the love of money is the
root 12 of all evils. 13 Some people in reaching for it have strayed from the faith and
stabbed themselves with many pains.

6:11 But you, as a person dedicated to God, 14 keep away from all that. 15 Instead pursue
righteousness, godliness, faithfulness, love, endurance, and gentleness. 6:12 Compete
well 16 for the faith and lay hold of that eternal life you were called for and made your
good confession 17 for 18 in the presence of many witnesses. 6:13 I charge you 19 before
God who gives life to all things and Christ Jesus who made his good confession 20 before
Pontius Pilate, 6:14 to obey 21 this command 22 without fault or failure until the appearing
of our Lord Jesus Christ 6:15 – whose appearing 23 the blessed and only Sovereign, the
King of kings and Lord of lords, will reveal at the right time. 6:16 He alone possesses
immortality and lives in unapproachable light, whom no human has ever seen or is able to
see. To him be honor and eternal power! Amen.

6:17 Command those who are rich in this world’s goods 24 not to be haughty or to set
their hope on riches, which are uncertain, 25 but on God who richly provides us with all
things for our enjoyment. 6:18 Tell them to do good, 26 to be rich in good deeds, to be
generous givers, sharing with others. 27 6:19 In this way they will save up 28 a treasure for
themselves as a firm foundation 29 for the future and so lay hold of 30 what is truly life.

Conclusion
6:20 O Timothy, protect what has been entrusted to you. Avoid 31 the profane chatter and
absurdities 32 of so-called “knowledge.” 33 6:21 By professing it, some have strayed from
the faith. 34 Grace be with you all. 35

1
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.). The most accurate 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.
2
tn Grk “that the name…may not be slandered” (a continuation of the preceding
sentence).
3
tn Grk “the teaching.”
4
tn Or “slandered.”
5
tn Or “think the less of them”; Grk “despise them,” “look down on them.”
6
tn Or “those who devote themselves to service are faithful and dearly loved” (referring
to slaves who serve them).
7
tn Grk “these things teach and exhort.”
8
tn Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3).
9
tc Although most witnesses, including some early versions and fathers (D2 Ψ Ï sy Cyp
Lcf Ambst), have ἀφίστασο ἀπὸ τῶν τοιούτων (afistaso apo’ twn toioutwn, “stay
away from such things!”) after εὐσεβείαν (eusebeian, “godliness”; thus, “who
suppose that godliness is a way of making a profit; stay away from such things!”), there
seems to be little good reason for this clause’s omission in some of the oldest and best
witnesses (‫ א‬A D* F G 048 6 33 81 1175 1739 1881 lat co). It is likely that it crept into
the text early, perhaps as a marginal comment, but it should not be considered authentic
in light of the strong external evidence against it.
10
tc The Greek conjunction ὅτι usually means “because,” but here it takes the sense “so
that” (see BDAG 732 s.v. 5.c). This unusual sense led to textual variation as scribes
attempted to correct what appeared to be an error: D* and a few versional witnesses read
ἀληθές ὅτι (“it is true that”), and 2 ‫ א‬D2 Ψ Ï read δῆλον ὅτι (“it is clear that”). Thus the
simple conjunction is preferred on internal as well as external grounds, supported by ‫*א‬
A F G 33 81 1739 1881 pc.
11
tn Grk “with these.”
12
tn This could be taken to mean “a root,” but the phrase “of all evils” clearly makes it
definite. This seems to be not entirely true to life (some evils are unrelated to love of
money), but it should be read as a case of hyperbole (exaggeration to make a point more
strongly).
13
tn Many translations render this “of all kinds of evil,” especially to allow for the
translation “a root” along with it. But there is no parallel for taking a construction like
this to mean “all kinds of” or “every kind of.” The normal sense is “all evils.”
14
tn Grk “O man of God.”
15
tn Grk “flee these things.”
16
tn This phrase literally means “compete in the good competition of the faith,” using
words that may refer to a race or to a boxing or wrestling match: “run the good race” or
“fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is
more literally “war the good warfare.”
17
sn At some point in Timothy’s life, he publicly acknowledged Jesus as the resurrected
Lord, perhaps either at his baptism or his ordination as a minister of the gospel. With this
reminder of the historical moment of his good confession, Timothy is encouraged to
remain steadfast in his faith and to finish his life as a minister in the same way it began
(see G. W. Knight, Pastoral Epistles [NIGTC], 264-65).
18
tn Grk “confessed the good confession.”
19
tc ‡ Most witnesses, some of them important (2 ‫ א‬A D H 1881 Ï lat sy bo), have σοι
(soi, “you”) after παραγγέλλω (parangellw, “I charge [you]”), a predictable variant
because the personal pronoun is demanded by the sense of the passage (and was added in
the translation because of English requirements). Hence, the omission is the harder
reading, and the addition of σοι is one of clarification. Further, the shorter reading is
found in several important witnesses, such as ‫ *א‬F G Ψ 6 33 1739 pc. Thus, both
internally and externally the shorter reading is preferred. NA 27 places σοι in brackets,
indicating some doubts as to its authenticity.

tn Grk “I charge.”
20
tn Grk “testified the good confession.”

sn Jesus’ good confession was his affirmative answer to Pilate’s question “Are you the
king of the Jews?” (see Matt 27:11, Mark 15:2, Luke 23:3, John 18:33-37).
21
tn The Greek word τηρέω (threw, traditionally translated “keep”) in this context
connotes preservation of and devotion to an object as well as obedience.
22
tn Grk “the command.”
sn The command refers to the duties laid upon Timothy for his ministry in Ephesus (1
Tim 1:3-20; 6:2c-5).
23
tn Grk “which.” All of 1 Tim 6:15 is a relative clause which refers back to “appearing”
in v.14. The phrase “whose appearing” was supplied to clarify this connection.
24
tn Grk “in the present age.”
25
tn Grk “in uncertainty.”
26
tn Grk “to do good” (the continuation of 6:17). Because of the length and complexity of
the Greek sentence, a new sentence was started at the beginning of v. 18.
27
tn Grk “to be generous,” “sharing.”
28
tn Grk “saving up” (the continuation of 6:18). Because of the length and complexity of
the Greek sentence, a new sentence was started at the beginning of v. 19.
29
tn Grk “treasuring up a good foundation.”
30
tn Grk “that they may lay hold of.”
31
tn Grk “avoiding.” Because of the length and complexity of the Greek sentence, a new
sentence was started here in the translation.
32
tn Or “contradictions.”
33
tn Grk “the falsely named knowledge.”
34
tn Grk “have deviated concerning the faith.”
35
tc Most witnesses (2 ‫ א‬D1 Ψ Ï sy) conclude this letter with ἀμήν (amhn, “amen”). Such
a conclusion is routinely added by scribes to NT books because a few of these books
originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek
witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John
(and even in these books, ἀμήν is found in some witnesses). It is thus a predictable
variant. Further, the earliest and best witnesses (‫ *א‬A D* F G 33 81 1739* 1881 it sa)
lack the particle, indicating that the letter concluded with “Grace be with you all.”

tn Grk “with you” (but the Greek pronoun indicates the meaning is plural here).