1 Peter 2:5

2:5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer ¹  spiritual sacrifices that are acceptable to God through Jesus Christ.

1 Peter 2:1

2:1 So get rid of ²  all evil and all deceit and hypocrisy and envy and all slander.

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ³  whether things on earth or things in heaven.

Colossians 1:1-2

Salutation

1:1 From Paul, ⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁵  brothers and sisters ⁶  in Christ, at Colossae. Grace and peace to you ⁷  from God our Father! ⁸ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁹ 

Ephesians 3:20-21

3:20 Now to him who by the power that is working within us ¹⁰  is able to do far beyond ¹¹  all that we ask or think, 3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

Ephesians 5:20

5:20 always giving thanks to God the Father for each other ¹²  in the name of our Lord Jesus Christ,

[2:5]  ¹ tn Grk “unto a holy priesthood to offer.”

[2:1]  ² tn Or “put away.”

[1:20]  ³ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:1]  ⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁷ tn Or “Grace to you and peace.”

[1:2]  ⁸ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:13]  ⁹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[3:20]  ¹⁰ sn On the power that is working within us see 1:19-20.

[3:20]  ¹¹ tn Or “infinitely beyond,” “far more abundantly than.”

[5:20]  ¹² tn Grk “for all.” The form “all” can be either neuter or masculine.