Daniel 9:19

9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” ¹ 

John 16:24

16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ²  so that your joy may be complete.

John 16:2

16:2 They will put you out of ³  the synagogue, ⁴  yet a time ⁵  is coming when the one who kills you will think he is offering service to God. ⁶ 

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, ⁷  whether things on earth or things in heaven.

[9:19]  ¹ tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.

[16:24]  ² tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:2]  ³ tn Or “expel you from.”

[16:2]  ⁴ sn See the note on synagogue in 6:59.

[16:2]  ⁵ tn Grk “an hour.”

[16:2]  ⁶ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[1:20]  ⁷ 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.