1 Kings 19:4

19:4 while he went a day’s journey into the desert. He went and sat down under a shrub ¹  and asked the Lord to take his life: ²  “I’ve had enough! Now, O Lord, take my life. After all, I’m no better than my ancestors.” ³ 

John 4:6

4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ⁴  the well. It was about noon. ⁵ 

John 4:34

4:34 Jesus said to them, “My food is to do the will of the one who sent me ⁶  and to complete ⁷  his work. ⁸ 

John 4:1

Departure From Judea

4:1 Now when Jesus ⁹  knew that the Pharisees ¹⁰  had heard that he ¹¹  was winning ¹²  and baptizing more disciples than John

Colossians 4:11-12

4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ¹³  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ¹⁴  of Christ, ¹⁵  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ¹⁶  in all the will of God.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 1:27

1:27 God wanted to make known to them the glorious ¹⁷  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Philippians 4:12-13

4:12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, ¹⁸  whether I go satisfied or hungry, have plenty or nothing. 4:13 I am able to do all things ¹⁹  through the one ²⁰  who strengthens me.

[19:4]  ¹ tn Or “broom tree” (also in v. 5).

[19:4]  ² tn Heb “and asked with respect to his life to die.”

[19:4]  ³ tn Heb “fathers.”

[4:6]  ⁴ tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì⁶⁶ (“on the ground”) may be correct.

[4:6]  ⁵ tn Grk “the sixth hour.”

[4:34]  ⁶ sn The one who sent me refers to the Father.

[4:34]  ⁷ tn Or “to accomplish.”

[4:34]  ⁸ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

[4:1]  ⁹ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ¹⁰ sn See the note on Pharisees in 1:24.

[4:1]  ¹¹ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ¹² tn Grk “was making.”

[4:11]  ¹³ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ¹⁴ tn See the note on “fellow slave” in 1:7.

[4:12]  ¹⁵ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ¹⁶ tn Or “filled.”

[1:27]  ¹⁷ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[4:12]  ¹⁸ tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.

[4:13]  ¹⁹ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ²⁰ tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א² D² [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.