² tc The feminine article is found before πίστεως (pisteōs, “faith”) in the Byzantine text as well as in A Ψ 1241 1881 al. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia tēs pisteōs) is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1175 1505 1739 al bo) lack the article. Without the article, the meaning of the text is most likely “saved through faith” as opposed to “saved through the faith.” On both internal and external grounds the anarthrous wording is preferred.

¹ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1241 1739 1881 co) read “Christ Jesus” here, while many significant ones (P⁴⁶ D F G 0122*^,2 1505 2464 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of P⁴⁶ with the Western and Byzantine text-groups, the shorter reading is preferred. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.

³ tc ‡ Most witnesses, including several early and significant ones (P⁴⁶ א C H Ψ 0209 1739^c M sy), read ᾿Ιησοῦ Χριστοῦ (Iēsou Christou, “Jesus Christ”), while other significant witnesses, especially of the Western text (D F G 0243 630 1739* 1881 lat Ambst), have Χριστοῦ ᾿Ιησοῦ. The reading with just Χριστοῦ is found in A B 33 sa Tert Or Ath Chr. Even though the witnesses for the shorter reading are not numerous, they are weighty. And in light of the natural scribal proclivity to fill out the text, particularly with reference to divine names, as well as the discrepancy among the witnesses as to the order of the names, the simple reading Χριστοῦ seems to be the best candidate for authenticity. NA²⁸ reads ᾿Ιησοῦ Χριστοῦ with ᾿Ιησοῦ in brackets, indicating doubts as to its authenticity.

² tc Two viable variants exist at this place in the text: ἁγιότητι (hagiotēti, “holiness”) vs. ἁπλότητι (haplotēti, “pure motives”). A confusion of letters could well have produced the variant (TCGNT 507): In majuscule script the words would have been written agiothti and aplothti. This, however, does not explain which reading created the other. Overall ἁπλότητι, though largely a Western-Byzantine reading (א² D F G M lat sy), is better suited to the context; it is also a Pauline word while ἁγιότης (hagiotēs) is not. It also best explains the rise of the other variants, πραότητι (praotēti, “gentleness”) and σπλάγχνοις (splanchnois, “compassion”). On the other hand, the external evidence in favor of ἁγιότητι is extremely strong (P⁴⁶ א* A B C K P Ψ 0121 0243 33 81 1739 1881 al co). This diversity of mss provides excellent evidence for authenticity, but because of the internal evidence listed above, ἁπλότητι is to be preferred, albeit only slightly.

¹ tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G Ψ 33 M latt sy), combine in reading ἀδελφοί (adelphoi, “brothers”) here, while the Alexandrian witnesses (P⁴⁶ א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainō de humas, “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred.

² tc The reading ἤ—τὸ καύχημά μου οὐδεὶς κενώσει (ē—to kauchēma mou oudeis kenōsei, “than—no one will deprive me of my reason for boasting!”) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by P⁴⁶ א* B D*^,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (א² C D² Ψ M lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει); ē to kauchēma mou hina tis kenōsē (or kenōsei), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses.

² tc The external evidence in support of the reading ᾿Ιησοῦ Χριστοῦ (Iēsou Christou, “Jesus Christ”) is quite impressive: P^11vid,46 א B C^vid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely ᾿Ιησοῦ has significantly poorer support (A D² Ψ M sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the wording of the Ausgangstext seems to have been ᾿Ιησοῦ Χριστοῦ.

¹ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881) but are found in א A C D Ψ 0209 33 1175 1241 1505 M lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁸ places the words in brackets, indicating doubt as to their authenticity.

¹ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mē kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid M) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in M.

¹ tc ‡ Most mss (א* A 1739 1881 M sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506), the reading of NA²⁸. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucharistō tō theō) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 M lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

³ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

² tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

⁶ tc ‡ The first person pronoun ἡμῖν (hēmin, “to us”) is read by A C D E Ψ 33 1739 M lat sy, while the second person pronoun ὑμῖν (humin, “to you”) is read by P⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

¹ tc ‡ The majority of mss, including a few significant witnesses (א² D E [Ψ] 1739 M sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most significant mss, along with some others (P⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (epērōtēsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁸ includes the particle in brackets, indicating some doubt as to its authenticity.

³ tc Although the majority of mss (C² Θ Ψ ƒ¹³ M lat) conclude this Gospel with ἀμήν (amēn, “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, excellent and early witnesses, as well as a few others (א A B C*^,3 D W 1 33 it), lack the particle, rendering no doubt as to how this Gospel originally ended.

⁷ tc ‡ Most witnesses, especially later ones (A Θ Ψ ƒ¹³ M), read ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ƒ¹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁸ includes the words in brackets, indicating some doubts as to their authenticity.

² sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.

³ sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.

¹ tc A number of early mss (P⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ ƒ¹³ 33 M lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autō, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁸ rightly places the words in brackets, indicating doubt as to their authenticity.

² sn Jesus’ remark to Martha that Lazarus would come back to life again is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. However, as Jesus went on to point out in 11:25-26, Martha’s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author’s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called “realized eschatology” of the Fourth Gospel.