⁵ tc A few important mss (Ì^46c B D* it sa) lack γάρ (gar, “for”), while the majority of witnesses have it (א C D¹ F G Ψ 0243 33 1739 1881 Ï sy bo). Even though Ì^46* omits γάρ, it has the same sense (viz., a subordinate clause) because it reads the participle βλέπων (blepwn, “seeing”; the Vulgate does the same). A decision is difficult because although the overwhelming external evidence is on the side of the conjunction, the lack of γάρ is a significantly harder reading, for the whole clause is something of an anacoluthon. Without the conjunction, the sentence reads more harshly. This would fit with Paul’s “vehemence of spirit” (A. T. Robertson, A Grammar of the Greek New Testament, 435) that is found especially in 2 Corinthians and Galatians. However, the mss that omit the conjunction are prone to such tendencies at times. In this instance, the conjunction should probably stand.

¹ tc The sense of this translation is attested by the fact that most of the later mss, along with several early and important ones (א C D² Ψ 0225 0243 1739 1881 Ï lat), have the imperative verb ἐνδείξασθε (ejndeixasqe) in place of the participle ἐνδεικνύμενοι (endeiknumenoi), which is found in B D* F G 33 pc. Since an imperatival participle is more Hebraic in style, many scribes would not have understood the idiom as easily and would have been likely to change the participle to an imperative (so TCGNT 513-14). But there is no good reason why scribes would change the imperative into a participle. Thus, ἐνδεικνύμενοι is almost surely the wording of the original text.

⁵ tc Although most mss (א² H Ψ 0121 0243 1739 1881 Ï) lack “and pure” (καὶ τῆς ἁγνότητος, kai th" Jagnothto"; Grk “and purity”) several important and early witnesses (Ì⁴⁶ א* B D^[2] F G 33 81 104 pc ar r co) retain these words. Their presence in such mss across such a wide geographical distribution argues for their authenticity. The omission from the majority of mss can be explained by haplography, since the -τητος ending of ἁγνότητος is identical to the ending of ἁπλότητος (Japlothto", “sincerity”) three words back (ἁπλότητος καὶ τῆς ἁγνότητος); further, since the meanings of “sincerity” and “purity” are similar they might seem redundant. A copyist would scarcely notice the omission because Paul’s statement still makes sense without “and from purity.”

¹ tc The reading “all this time” (πάλαι, palai) is found in several early and important Alexandrian and Western witnesses including א* A B F G 0243 6 33 81 365 1175 1739 1881 lat; the reading πάλιν (palin, “again”) is read by א² D Ψ 0278 Ï sy bo; the reading οὐ πάλαι (ou palai) is read by Ì⁴⁶, making the question even more emphatic. The reading of Ì⁴⁶ could only have arisen from πάλαι. The reading πάλιν is significantly easier (“are you once again thinking that we are defending ourselves?”), for it softens Paul’s tone considerably. It thus seems to be a motivated reading and cannot easily explain the rise of πάλαι. Further, πάλαι has considerable support in the Alexandrian and Western witnesses, rendering it virtually certain as the original wording here.

¹ tc Most witnesses, especially later ones (א² D Ψ Ï lat sy bo), conclude this letter with ἀμήν (amhn, “amen”), while several early and important mss (Ì⁴⁶ א* A B F G 0243 6 33 630 1175 1739 1881 pc sa) lack the particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. That so many diverse witnesses lacked the word here is strong testimony to its absence for the original text of 2 Corinthians.

¹ tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì⁴⁶ B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

⁴ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

¹ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

² tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by Ì⁴⁶ (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1739 1881 Ï). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.

¹ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

¹ tc Most witnesses, including several important ones (Ì⁴⁶ א A D Ψ 33 Ï lat sy bo), have ἀμήν (amhn, “amen”) at the end of this letter, while an impressive combination of Alexandrian and Western mss (B F G 075 6 1739* 1881 sa) lack the valedictory particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Thus, on internal grounds, with sufficient support from external evidence, the preferred reading is the omission of ἀμήν.

³ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.

¹ tc ‡ Important and early witnesses (א* A D* 81 629 lat) have ἀμήν (amhn, “amen”) at the end of this benediction, while the majority of mss, including several excellent witnesses (א² B D² F G Ψ 0278 1739 1881 Ï it sy sa), lack the particle. A decision is difficult, but in light of Paul’s habit of adding the ἀμήν to his notes of praise, even in the middle of his letters (cf. Rom 9:5; 11:36; 15:33; Gal 1:5), one might expect scribes to emulate this practice. Although a decision is difficult, it is probably best to follow the shorter reading. NA²⁷ has the particle in brackets, indicating some doubts as to its authenticity.

¹ tc Most witnesses, including a few important ones (א A D¹ Ψ 1739^c Ï lat sy bo), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are sufficiently early and diffuse (B D* F G 0278 6 33 1739* 1881 it sa) to render the verdict against the particle here.

² tc Most mss (A D F G Ψ Ï lat sy) read ἁμαρτίας (Jamartia", “of sin”) here, but several important mss (א B 0278 6 81 1739 1881 al co) read ἀνομίας (anomia", “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας. Internally, since ἁμαρτία (Jamartia, “sin”) occurs nearly ten times as often as ἀνομία (anomia, “lawlessness”) in the corpus Paulinum, scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος (Jo anomo", “the lawless one”) in v. 8, both of which look back to v. 3, may have prompted scribes to change the text toward ἀνομίας. The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας.

¹ tc ‡ Several important witnesses of the Alexandrian and Western traditions, as well as many other witnesses, read ᾿Ιησοῦς (Ihsous, “Jesus”) after κύριος (kurios, “Lord”; so א A D* F G L^c P Ψ 0278 33 81 104 365 1241 2464 pc latt sy co). But there is sufficient evidence in the Alexandrian tradition for the shorter reading (B 1739 1881), supported by the Byzantine text as well as Irenaeus. Although it is possible that scribes overlooked ᾿Ιησοῦς if the two nomina sacra occurred together (kMsiMs), since “the Lord Jesus” is a frequent enough appellation, it looks to be a motivated reading. NA²⁷ places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.

¹ tc Most witnesses, including some early and important ones (א² A D F G Ψ Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are among the best mss (א* B 0278 6 33 1739 1881* 2464 sa), giving sufficient base to prefer the shorter reading.

¹ tc Several witnesses, many of them early and important (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other mss, not quite as impressive in weight, lack the words (Ì⁴⁶ B D² Ï). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.

¹ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

¹ tc Most witnesses, including several important ones (א² A C D H Ψ 0243 1739 1881 Ï lat sy bo), conclude the letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, there is sufficient testimony (Ì⁴⁶ א* I^vid 6 33 sa) for the lack of the particle, rendering its omission the preferred reading.