Matthew 23:34

23:34 “For this reason I ¹  am sending you prophets and wise men and experts in the law, ²  some of whom you will kill and crucify, ³  and some you will flog ⁴  in your synagogues ⁵  and pursue from town to town,

Ezra 7:6

7:6 This Ezra is the one who came up from Babylon. He was a scribe who was skilled in the law of Moses which the Lord God of Israel had given. The king supplied him with everything he requested, for the hand of the Lord his God was on him.

Ezra 7:10

7:10 Now Ezra had dedicated himself ⁶  to the study of the law of the Lord, to its observance, and to teaching ⁷  its statutes and judgments in Israel.

Ezra 7:21

7:21 “I, King Artaxerxes, hereby issue orders to all the treasurers of ⁸  Trans-Euphrates, that you precisely execute all that Ezra the priestly scribe of the law of the God of heaven may request of you –

Luke 11:49

11:49 For this reason also the wisdom ⁹  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Luke 11:2

11:2 So he said to them, “When you pray, ¹⁰  say:

Father, ¹¹  may your name be honored; ¹² 

may your kingdom come. ¹³ 

Colossians 3:4-6

3:4 When Christ (who is your ¹⁴  life) appears, then you too will be revealed in glory with him. 3:5 So put to death whatever in your nature belongs to the earth: ¹⁵  sexual immorality, impurity, shameful passion, ¹⁶  evil desire, and greed which is idolatry. 3:6 Because of these things the wrath of God is coming on the sons of disobedience. ¹⁷ 

Colossians 1:7

1:7 You learned the gospel ¹⁸  from Epaphras, our dear fellow slave ¹⁹  – a ²⁰  faithful minister of Christ on our ²¹  behalf –

Colossians 1:1

Salutation

1:1 From Paul, ²²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 3:6

3:6 Because of these things the wrath of God is coming on the sons of disobedience. ²³ 

Colossians 3:15-16

3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ²⁴  to this peace), and be thankful. 3:16 Let the word of Christ ²⁵  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ²⁶  in your hearts to God.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 3:16-17

3:16 Let the word of Christ ²⁷  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ²⁸  in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Titus 1:9

1:9 He must hold firmly to the faithful message as it has been taught, ²⁹  so that he will be able to give exhortation in such healthy teaching ³⁰  and correct those who speak against it.

Titus 2:6-7

2:6 Encourage younger men likewise to be self-controlled, ³¹  2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,

[23:34]  ¹ tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ³ sn See the note on crucified in 20:19.

[23:34]  ⁴ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ⁵ sn See the note on synagogues in 4:23.

[7:10]  ⁶ tn Heb “established his heart.”

[7:10]  ⁷ tn Heb “to do and to teach.” The expression may be a hendiadys, in which case it would have the sense of “effectively teaching.”

[7:21]  ⁸ tn Aram “who are in.”

[11:49]  ⁹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:2]  ¹⁰ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ¹¹ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  ¹² tn Grk “hallowed be your name.”

[11:2]  ¹³ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[3:4]  ¹⁴ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[3:5]  ¹⁵ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ¹⁶ tn Or “lust.”

[3:6]  ¹⁷ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[1:7]  ¹⁸ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹⁹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ²⁰ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ²¹ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:1]  ²² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:6]  ²³ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[3:15]  ²⁴ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[3:16]  ²⁵ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ²⁶ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[3:16]  ²⁷ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ²⁸ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[1:9]  ²⁹ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ³⁰ tn Grk “the healthy teaching” (referring to what was just mentioned).

[2:6]  ³¹ tn Or “sensible.”