Daniel 12:3

12:3 But the wise will shine

like the brightness of the heavenly expanse.

And those bringing many to righteousness

will be like the stars forever and ever.

John 4:36

4:36 The one who reaps receives pay ¹  and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together.

John 4:1

Departure From Judea

4:1 Now when Jesus ²  knew that the Pharisees ³  had heard that he ⁴  was winning ⁵  and baptizing more disciples than John

Colossians 3:8

3:8 But now, put off all such things ⁶  as anger, rage, malice, slander, abusive language from your mouth.

Colossians 3:14

3:14 And to all these ⁷  virtues ⁸  add ⁹  love, which is the perfect bond. ¹⁰ 

Colossians 1:8

1:8 who also told us of your love in the Spirit.

[4:36]  ¹ tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.

[4:1]  ² 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]  ³ sn See the note on Pharisees in 1:24.

[4:1]  ⁴ 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]  ⁵ tn Grk “was making.”

[3:8]  ⁶ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[3:14]  ⁷ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ⁸ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ⁹ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ¹⁰ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”