Mark 6:20

6:20 because Herod stood in awe of ¹  John and protected him, since he knew that John ²  was a righteous and holy man. When Herod ³  heard him, he was thoroughly baffled, ⁴  and yet ⁵  he liked to listen to John. ⁶ 

Mark 6:26

6:26 Although it grieved the king deeply, ⁷  he did not want to reject her request because of his oath and his guests.

Matthew 19:22

19:22 But when the young man heard this he went away sorrowful, for he was very rich. ⁸ 

Matthew 27:3

Judas’ Suicide

27:3 Now when ⁹  Judas, who had betrayed him, saw that Jesus ¹⁰  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

Matthew 27:24-26

Jesus is Condemned and Mocked

27:24 When ¹¹  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ¹²  27:25 In ¹³  reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, ¹⁴  he handed him over ¹⁵  to be crucified. ¹⁶ 

Luke 18:23

18:23 But when the man ¹⁷  heard this he became very sad, ¹⁸  for he was extremely wealthy.

Luke 18:2

18:2 He said, ¹⁹  “In a certain city ²⁰  there was a judge ²¹  who neither feared God nor respected people. ²² 

Colossians 1:10

1:10 so that you may live ²³  worthily of the Lord and please him in all respects ²⁴  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:2

1:2 to the saints, the faithful ²⁵  brothers and sisters ²⁶  in Christ, at Colossae. Grace and peace to you ²⁷  from God our Father! ²⁸ 

Colossians 4:10

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

[6:20]  ¹ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁴ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  ⁵ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ⁶ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[6:26]  ⁷ tn Grk “and being deeply grieved, the king did not want.”

[19:22]  ⁸ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[27:3]  ⁹ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:24]  ¹¹ tn Here δέ (de) has not been translated.

[27:24]  ¹² sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[27:25]  ¹³ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[27:26]  ¹⁴ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[27:26]  ¹⁵ tn Or “delivered him up.”

[27:26]  ¹⁶ sn See the note on crucified in 20:19.

[18:23]  ¹⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ¹⁸ tn Or “very distressed” (L&N 25.277).

[18:2]  ¹⁹ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ²⁰ tn Or “town.”

[18:2]  ²¹ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ²² tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[1:10]  ²³ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁴ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:2]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “Grace to you and peace.”

[1:2]  ²⁸ 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.