² tc Most witnesses (A C² D Ψ ƒ^1,13 33 M lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (P^66,75vid א B C* L T W Θ 892) lack any object is solid testimony to the shorter text’s authenticity.

¹ tc Was this dispute between the Baptist’s disciples and an individual Judean (᾿Ιουδαίου, Ioudaiou) or representatives of the Jewish authorities (᾿Ιουδαίων, Ioudaiōn)? There is good external support for the plural ᾿Ιουδαίων (P⁶⁶ א* Θ ƒ^1,13 565 al latt), but the external evidence for the singular ᾿Ιουδαίου is slightly stronger (P⁷⁵ א² A B L Ψ 33 1241 the majority of Byzantine minuscules and others).

² tc The Western text (D it) has αἰνοῦντες (ainountes, “praising”) here, while the Alexandrian mss (P⁷⁵ א B C* L) have εὐλογοῦντες (eulogountes, “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ ƒ^1,13 33 M lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

⁴ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in P⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

⁶ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in P⁷⁵ and the rest of the ms tradition.

¹ tc Most mss (A C³ W Θ Ψ ƒ^1,13 33 M lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouchi su ei, “Are you not”) is found in overall better and earlier witnesses (P⁷⁵ א B C* L 070 1241 it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

¹ tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in P⁷⁵ א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 ƒ^1,13 33 M) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely autographic.

² tc Here “son,” found in P^45,75 (A) B W M, is the preferred reading. The other reading, “donkey” (found in א K L Ψ ƒ^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

² tc Most mss (P⁴⁵ A D¹ Q W Θ 070 ƒ^1,13 33 M lat sy) read τοῦ θεοῦ (tou theou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. P⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

⁵ tc Most mss (P⁴⁵ Ψ 070 ƒ¹³ 33 M) supply the pronoun ὑμῶν (humōn, “your”) here, although several significant and early witnesses omit it (P⁷⁵ א A B D L Q W Θ ƒ¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

² tc Most mss (א A C D L W Θ Ψ ƒ^1,13 33 M lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by P^45,75 B 1241 sy^s sa.

⁴ tc Most mss (א A C D W Θ Ψ 070 ƒ¹³ 33^vid M 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 (P⁷⁵ B L), and cannot be easily explained as arising from the longer reading.

² tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekōluomen; found in P^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekōlusamen; found in A C D W Θ Ψ ƒ^1,13 33 M co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

⁴ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ¹³ 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P⁷⁵ א B D L Ξ ƒ¹ 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.

² tc Most mss, especially later ones (A C [D] Θ Ψ ƒ¹³ 33 M), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: P⁷⁵ א B L W ƒ¹ 579 700 892* 1241 2542 it co).

³ tc The aorist imperative ἰαθήτω (iathētō, “must be healed”) is found in P^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ ƒ^1,13 33 M latt bo) have instead a future indicative, ἰαθήσεται (iathēsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

⁶ tc Most mss, especially later ones (A C D Θ Ψ ƒ^1,13 M latt), read “because he built [it] on the rock” rather than “because it had been well built” (P^75vid א B L W Ξ 33 579 892 1241 2542 sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

² tc The wording “to you” (ὑμῖν, humin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 ƒ^1,13 579 700 892 1241 2542 al), though found in most (P⁷⁵ A D Q Ψ 33 M lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

² tc Most mss (A D Θ Ψ ƒ¹³ 33 M latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by P⁷⁵ א B Q 579 892 sa, and [with minor variation] C L ƒ¹ 1241) is probably the earlier reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

⁴ tc Most mss (A Θ Ξ Ψ 0102 ƒ^1,13 33 M lat) read εἰς τὴν ἔρημον (eis tēn erēmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en tē erēmō) is found in overall better witnesses (P^{4vid,7, 75vid} א B D L W 579 892 1241 it).