Mark 14:8

14:8 She did what she could. She anointed my body beforehand for burial.

Mark 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ¹  were trying to find a way ²  to arrest Jesus ³  by stealth and kill him.

Mark 1:2-17

1:2 As it is written in Isaiah the prophet, ⁴ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ⁵ 

1:3 the voice of one shouting in the wilderness,

‘Prepare the way for the Lord,

make ⁶  his paths straight.’” ⁷ 

1:4 In the wilderness ⁸  John the baptizer ⁹  began preaching a baptism of repentance for the forgiveness of sins. ¹⁰  1:5 People ¹¹  from the whole Judean countryside and all of Jerusalem ¹²  were going out to him, and he was baptizing them ¹³  in the Jordan River as they confessed their sins. 1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. ¹⁴  1:7 He proclaimed, ¹⁵  “One more powerful than I am is coming after me; I am not worthy ¹⁶  to bend down and untie the strap ¹⁷  of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

The Baptism and Temptation of Jesus

1:9 Now ¹⁸  in those days Jesus came from Nazareth ¹⁹  in Galilee and was baptized by John in the Jordan River. ²⁰  1:10 And just as Jesus ²¹  was coming up out of the water, he saw the heavens ²²  splitting apart and the Spirit descending on him like a dove. ²³  1:11 And a voice came from heaven: “You are my one dear Son; ²⁴  in you I take great delight.” ²⁵  1:12 The Spirit immediately drove him into the wilderness. 1:13 He was in the wilderness forty days, ²⁶  enduring temptations from Satan. He ²⁷  was with wild animals, and angels were ministering to his needs. ²⁸ 

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ²⁹  Jesus went into Galilee and proclaimed the gospel ³⁰  of God. ³¹  1:15 He ³²  said, “The time is fulfilled and the kingdom of God ³³  is near. Repent and believe the gospel!” 1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ³⁴  1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” ³⁵ 

Mark 1:2

1:2 As it is written in Isaiah the prophet, ³⁶ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ³⁷ 

Mark 1:10-14

1:10 And just as Jesus ³⁸  was coming up out of the water, he saw the heavens ³⁹  splitting apart and the Spirit descending on him like a dove. ⁴⁰  1:11 And a voice came from heaven: “You are my one dear Son; ⁴¹  in you I take great delight.” ⁴²  1:12 The Spirit immediately drove him into the wilderness. 1:13 He was in the wilderness forty days, ⁴³  enduring temptations from Satan. He ⁴⁴  was with wild animals, and angels were ministering to his needs. ⁴⁵ 

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ⁴⁶  Jesus went into Galilee and proclaimed the gospel ⁴⁷  of God. ⁴⁸ 

Mark 1:5-10

1:5 People ⁴⁹  from the whole Judean countryside and all of Jerusalem ⁵⁰  were going out to him, and he was baptizing them ⁵¹  in the Jordan River as they confessed their sins. 1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. ⁵²  1:7 He proclaimed, ⁵³  “One more powerful than I am is coming after me; I am not worthy ⁵⁴  to bend down and untie the strap ⁵⁵  of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

The Baptism and Temptation of Jesus

1:9 Now ⁵⁶  in those days Jesus came from Nazareth ⁵⁷  in Galilee and was baptized by John in the Jordan River. ⁵⁸  1:10 And just as Jesus ⁵⁹  was coming up out of the water, he saw the heavens ⁶⁰  splitting apart and the Spirit descending on him like a dove. ⁶¹ 

Mark 1:7-8

1:7 He proclaimed, ⁶²  “One more powerful than I am is coming after me; I am not worthy ⁶³  to bend down and untie the strap ⁶⁴  of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

Ezra 2:68-69

2:68 When they came to the Lord’s temple in Jerusalem, some of the family leaders ⁶⁵  offered voluntary offerings for the temple of God in order to rebuild ⁶⁶  it on its site. 2:69 As they were able, ⁶⁷  they gave to the treasury for this work 61,000 drachmas ⁶⁸  of gold, 5,000 minas ⁶⁹  of silver, and 100 priestly robes. ⁷⁰ 

Nehemiah 7:70-72

7:70 Some of the family leaders ⁷¹  contributed to the work. The governor contributed to the treasury 1,000 gold drachmas, ⁷²  50 bowls, and 530 priestly garments. 7:71 Some of the family leaders gave to the project treasury 20,000 gold drachmas and 2,200 silver minas. 7:72 What the rest of the people gave amounted to 20,000 gold drachmas, 2,000 silver minas, and 67 priestly garments.

Nehemiah 7:2

7:2 I then put in charge over Jerusalem ⁷³  my brother Hanani and Hananiah ⁷⁴  the chief of the citadel, for he was a faithful man and feared God more than many do.

Colossians 1:2-3

1:2 to the saints, the faithful ⁷⁵  brothers and sisters ⁷⁶  in Christ, at Colossae. Grace and peace to you ⁷⁷  from God our Father! ⁷⁸ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁷⁹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Philippians 4:10-17

Appreciation for Support

4:10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.) ⁸⁰  4:11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 4:12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, ⁸¹  whether I go satisfied or hungry, have plenty or nothing. 4:13 I am able to do all things ⁸²  through the one ⁸³  who strengthens me. 4:14 Nevertheless, you did well to share with me in my trouble.

4:15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 4:16 For even in Thessalonica ⁸⁴  on more than one occasion ⁸⁵  you sent something for my need. 4:17 I do not say this because I am seeking a gift. ⁸⁶  Rather, I seek the credit that abounds to your account.

[14:1]  ¹ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ² tn Grk “were seeking how.”

[14:1]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:2]  ⁴ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ⁵ sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[1:3]  ⁶ sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.

[1:3]  ⁷ sn A quotation from Isa 40:3.

[1:4]  ⁸ tn Or “desert.”

[1:4]  ⁹ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[1:4]  ¹⁰ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.

[1:5]  ¹¹ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

[1:5]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ¹³ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[1:6]  ¹⁴ sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.

[1:7]  ¹⁵ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ¹⁶ tn Grk “of whom I am not worthy.”

[1:7]  ¹⁷ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[1:9]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ¹⁹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ²⁰ tn “River” is not in the Greek text but is supplied for clarity.

[1:10]  ²¹ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ²² tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ²³ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:11]  ²⁴ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[1:11]  ²⁵ tn Or “with you I am well pleased.”

[1:13]  ²⁶ sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).

[1:13]  ²⁷ tn Grk “And he.”

[1:13]  ²⁸ tn Grk “were serving him,” “were ministering to him.”

[1:14]  ²⁹ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ³⁰ tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ³¹ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[1:15]  ³² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ³³ sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[1:16]  ³⁴ sn This is a parenthetical comment by the author.

[1:17]  ³⁵ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[1:2]  ³⁶ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ³⁷ sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[1:10]  ³⁸ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ³⁹ tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ⁴⁰ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:11]  ⁴¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[1:11]  ⁴² tn Or “with you I am well pleased.”

[1:13]  ⁴³ sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).

[1:13]  ⁴⁴ tn Grk “And he.”

[1:13]  ⁴⁵ tn Grk “were serving him,” “were ministering to him.”

[1:14]  ⁴⁶ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ⁴⁷ tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ⁴⁸ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[1:5]  ⁴⁹ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

[1:5]  ⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ⁵¹ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[1:6]  ⁵² sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.

[1:7]  ⁵³ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ⁵⁴ tn Grk “of whom I am not worthy.”

[1:7]  ⁵⁵ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[1:9]  ⁵⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ⁵⁷ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ⁵⁸ tn “River” is not in the Greek text but is supplied for clarity.

[1:10]  ⁵⁹ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

[1:10]  ⁶⁰ tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

[1:10]  ⁶¹ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:7]  ⁶² tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:7]  ⁶³ tn Grk “of whom I am not worthy.”

[1:7]  ⁶⁴ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[2:68]  ⁶⁵ tn Heb “the heads of the fathers.”

[2:68]  ⁶⁶ tn Heb “cause it to stand.”

[2:69]  ⁶⁷ tn Heb “according to their strength.”

[2:69]  ⁶⁸ tn The meaning of the Hebrew word דַּרְכְּמוֹנִים (darkÿmonim, cf. Neh 7:69, 70, 71) is uncertain. It may be a Greek loanword meaning “drachmas” (the view adopted here and followed also by NAB, NASB, NIV) or a Persian loanword “daric,” referring to a Persian gold coin (BDB 204 s.v. דַּרְכְּמוֹן; HALOT 232 s.v. נִים(וֹ)דַּרְכְּמֹ; cf. ASV, NRSV). For further study, see R. de Vaux, Ancient Israel, 206-9.

[2:69]  ⁶⁹ sn The מָנִים (manim, cf. Neh 7:71, 72) is a measuring weight for valuable metals, equal to 1/60 of a talent or 60 shekels (BDB 584 s.v. מָנֶה; HALOT 599 s.v. מָנֶה). For further study, see R. de Vaux, Ancient Israel, 203-6.

[2:69]  ⁷⁰ tn Or “garments.”

[7:70]  ⁷¹ tn Heb “the heads of the fathers.”

[7:70]  ⁷² tn Heb “darics” (also in vv. 71, 72).

[7:2]  ⁷³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:2]  ⁷⁴ tn Some have suggested that “Hananiah” is another name for Hanani, Nehemiah’s brother, so that only one individual is mentioned here. However, the third person plural in v. 3 indicates two people are in view.

[1:2]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ tn Or “Grace to you and peace.”

[1:2]  ⁷⁸ 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.

[1:3]  ⁷⁹ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[4:10]  ⁸⁰ tn Grk “for you were even concerned, but you lacked opportunity.”

[4:12]  ⁸¹ 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]  ⁸² tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ⁸³ 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.

[4:16]  ⁸⁴ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[4:16]  ⁸⁵ tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.

[4:17]  ⁸⁶ tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.