³ tc A number of significant mss (P^66c א A B C* D K L W Ψ ƒ¹³ 33 565 579 892 al lat) have ὅτι (hoti) here, while the majority lack it (P^66* C² Θ M). Should the ὅτι be included or omitted? The external evidence is significantly stronger for the longer reading. Most Alexandrian and Western mss favor inclusion (it is a little unusual for the Alexandrian to favor the longer reading), while most Byzantine mss favor omission (again, a little unusual). However, the reading of P^66*, which aligns with the Byzantine, needs to be given some value. At the same time, the scribe of this papyrus was known for freely omitting and adding words, and the fact that the ms was corrected discounts its testimony here. But because the shorter reading is out of character for the Byzantine text, the shorter reading (omitting the ὅτι) may well be authentic. Internally, the question comes down to whether the shorter reading is more difficult or not. And here, it loses the battle, for it seems to be a clarifying omission (so TCGNT 206). R. E. Brown is certainly right when he states: “all in all, the translation without ὅτι makes the best sense” (John [AB], 2:620). But this tacitly argues for the authenticity of the word. Thus, on both external and internal grounds, the ὅτι should be regarded as authentic.

² tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

² tc ‡ Two early and significant Greek mss along with two versional witnesses (P⁷⁵ B sy^s ac²) lack ἡ γυνή (hē gunē, “the woman”) here; א* has ἐκείνη (ekeinē, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the autographic text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of P⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (P⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 ƒ^1,13 M latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁸ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

⁶ tc ‡ Several significant witnesses have πρὸς αὐτόν (pros auton, “to him”) either here (B C* 33 892^c al it) or after “Levites” (P^{66c vid} A Θ Ψ ƒ¹³ 579 al lat), while the earliest mss as well as the majority of mss (P^66*,75 א C³ L W^s ƒ¹ M) lack the phrase. On the one hand, πρὸς αὐτόν could be perceived as redundant since αὐτόν is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of πρὸς αὐτόν and the fact that this phrase rather than the latter αὐτόν is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁸ has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity.

¹ tc Many significant mss (P⁷⁵ א¹ B D* W Θ 070 579 1241 sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 ƒ^1,(13) 33 M lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

¹ tn Grk “his soul.” The Greek ψυχή (psuchē) has many different meanings depending on the context. The two primary meanings here are the earthly life (animate life, sometimes called “physical life”) and the inner life (the life that transcends the earthly life, sometimes called “the soul”). The fact that the Greek term can have both meanings creates in this verse both a paradox and a wordplay. The desire to preserve both aspects of ψυχή (psuchē) for oneself creates the tension here (cf. BDAG 1099 s.v. 1.a; 2.d,e). Translation of the Greek term ψυχή (psuchē) presents a particularly difficult problem in this verse. Most English versions since the KJV have translated the term “life.” This preserves the paradox of finding one’s “life” (in the sense of earthly life) while at the same time really losing it (in the sense of “soul” or transcendent inner life) and vice versa, but at the same time it obscures the wordplay that results from the same Greek word having multiple meanings. To translate as “soul,” however, gives the modern English reader the impression of the immortal soul at the expense of the earthly life. On the whole it is probably best to use the translation “life” and retain the paradox at the expense of the wordplay.

² tc Instead of “what do you want me to do” several witnesses, including the most significant ones (א B C W Δ Ψ ƒ^1,13 33 892), lack θέλετε (thelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 M latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

¹ tn Grk “soul” (throughout vv. 35-37). The Greek ψυχή (psuchē) has many different meanings depending on the context. The two primary meanings here are the earthly life (animate life, sometimes called “physical life”) and the inner life (the life that transcends the earthly life, sometimes called “the soul”). The fact that the Greek term can have both meanings creates in this verse both a paradox and a wordplay. The desire to preserve both aspects of ψυχή (psuchē) for oneself creates the tension here (cf. BDAG 1099 s.v. 1.a; 2.d,e). Translation of the Greek term ψυχή (psuchē) presents a particularly difficult problem in this verse. Most English versions since the KJV have translated the term “life.” This preserves the paradox of finding one’s “life” (in the sense of earthly life) while at the same time really losing it (in the sense of “soul” or transcendent inner life) and vice versa, but at the same time it obscures the wordplay that results from the same Greek word having multiple meanings. To translate as “soul,” however, gives the modern English reader the impression of the immortal soul at the expense of the earthly life. On the whole it is probably best to use the translation “life” and retain the paradox at the expense of the wordplay.

¹ tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א; οἱ δὲ εἶπον (hoi de eipon) is the reading of P⁴⁵ A D W Θ ƒ^1,13 33 M it; and καὶ λέγουσιν αὐτῷ (kai legousin autō) is supported by B C L (Δ 579 892). The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (P⁴⁵ א A D W Θ ƒ^1,13 33 M it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁸ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.

¹ tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (autē polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of P^45vid 28; both words are lacking in L; and א A B C^2vid ƒ¹³ 33 M lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA²⁸ places the word in brackets, indicating some doubt as to its authenticity.

¹ tc The phrase “he appointed 12” at the beginning of v. 16 is lacking in the majority of mss (A C² D L Θ ƒ¹ 33 700 1241 1424 M lat sy bo), including several key witnesses. Some significant authorities include the phrase (א B C* Δ 565 579 pc). The omission may have been caused by haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes may have jumped accidentally from the first καί to the second, omitting the intervening material. Metzger suggests that “the clause seems to be needed in order to pick up the thread of ver. 14 after the parenthesis ἵνα…δαιμόνια” (TCGNT 69). This seems to be a stretch. Further, the external evidence in favor of the words is not as compelling as it could be (the addition of “whom he named apostles” in 3:14 actually has stronger evidence, yet we considered it spurious). A decision is difficult but the shorter reading is preferred. NA²⁸ puts the words in brackets.

⁴ tc Many of the most significant mss (א B D L Z Θ ƒ¹ 33 892* and several versional witnesses) lack 23:14 “Woe to you experts in the law and you Pharisees, hypocrites! You devour widows’ property, and as a show you pray long prayers! Therefore you will receive a more severe punishment.” Part or all of the verse is contained (either after v. 12 or after v. 13) in W Γ Δ 0102 0107 ƒ¹³ 565 579 700 1241 1424 M and several versions. Note also that Mark 12:40 and Luke 20:47 are very similar in wording and are not disputed textually. It is difficult to see this verse as authentic in Matthew in light of the two locations, variants withing this addition, and the key witnesses, early and diverse, that lack the verse itself. It almost certainly is not original. The present translation follows NA²⁸ in omitting the verse number as well, a procedure also followed by a number of other modern translations.

¹ tc A very difficult textual problem is found here. The most significant Alexandrian and Byzantine, as well as key Western, witnesses (א B C L W Γ Δ 0102 0281 ƒ¹³ 33 565 579 1241 1424 M lat co; SBL) have “and the dish” (καὶ τῆς παροψίδος, kai tēs paropsidos) after “cup,” while a few major witnesses (D Θ ƒ¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning copyists. On the other hand, as Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ektos, “the outside”) in some of the same witnesses that have the longer reading (viz., B* ƒ¹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (autōn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.

¹ tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א^2a C L N W Z Γ Δ Θ ƒ^{1, 13} 33 579 700 1241 1424 M lat; SBL). The omission of “of the blind” is read by א*^,2b B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tuphloi, “blind”) right before the word τυφλῶν (tuphlōn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is autographic: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁸ places τυφλῶν in brackets, indicating doubts as to its authenticity.

¹ tc A few significant mss (א* Θ ƒ^{1, 13} 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W Γ Δ 0233 0242 565 579 700 1241 1424 M lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet—something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

¹ tn Grk “his soul.” The Greek ψυχή (psuchē) has many different meanings depending on the context. The two primary meanings here are the earthly life (animate life, sometimes called “physical life”) and the inner life (the life that transcends the earthly life, sometimes called “the soul”). The fact that the Greek term can have both meanings creates in this verse both a paradox and a wordplay. The desire to preserve both aspects of ψυχή (psuchē) for oneself creates the tension here (cf. BDAG 1099 s.v. 1.a; 2.d,e). Translation of the Greek term ψυχή (psuchē) presents a particularly difficult problem in this verse. Most English versions since the KJV have translated the term “life.” This preserves the paradox of finding one’s “life” (in the sense of earthly life) while at the same time really losing it (in the sense of “soul” or transcendent inner life) and vice versa, but at the same time it obscures the wordplay that results from the same Greek word having multiple meanings. To translate as “soul,” however, gives the modern English reader the impression of the immortal soul at the expense of the earthly life. On the whole it is probably best to use the translation “life” and retain the paradox at the expense of the wordplay.

¹ tc ‡ Most mss (L N W Δ Θ 0233 ƒ^{1, 13} 33 565 579 700 1241 1424 M lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (tēn basileian tou theou kai tēn dikaiosunēn autou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία—especially θεοῦ or οὐρανῶν (ouranōn), the latter attested by Clement of Alexandria—but this argument cuts both ways: Although the evangelist might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be the initial text. NA²⁸ includes the words in brackets, indicating doubt as to their authenticity.

¹ tc While the MT reads second person feminine singular לָךְ (lakh, “for you”), the LXX reads αὔτή (autē, “for her”). The Dead Sea Scrolls from Wadi Murabba’at read לך (“for you”). The MT reading is preferred for several reasons: (1) it is supported by the scrolls from Wadi Murabba’at; (2) it is the more difficult reading; and (3) it explains the origin of the LXX which probably harmonized this with the preceding third person feminine singular pronoun. Abrupt switches from third to second person are commonly found in poetic and prophetic literature (e.g., Deut 32:15; Isa 5:8; Jer 29:19; Job 16:7) as well as in Northwest Semitic curses (see S. Gevirtz, “West-Semitic Curses and the Problem of the Origins of Hebrew Law,” VT 11 [1961]: 147, n. 4). The LXX treats the final phrase as part of the onlookers’ quote while the MT treats it as part of the Lord’s address.

⁶ tc The MT reads the Hophal perfect third person masculine singular וְהֻכַן (v^ehukhan, “and [it] is prepared”). On the other hand, the LXX reading reflects the Hiphil perfect third person common plural וְהֵכִינּוּ (v^ehekhinnu, “and they will prepare”). Arguing that the active sense is necessary because the three preceding verbs are all active, K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 95) suggests emending to the Hiphil infinitive absolute וְהָכִין (v^ehakhin, “and [they] prepare”). However, the Masoretic form should be retained because it is the more difficult reading that best explains the origin of the LXX reading. The shift from active to passive verbs is common in Hebrew, marking a cause-result sequence (e.g., Pss 24:7; 69:14 [15]; Jer 31:4; Hos 5:5). See M. Weinfeld, “The Active-Passive (Factitive-Resultive) Sequence of Identical Verbs in Biblical Hebrew and Ugaritic,” JBL 84 (1965): 272-82.

³ tc The consonantal form להציל is vocalized by the MT as לִהַצִּיל (l^ehatsil), a Hiphil infinitive construct from נָצַל (natsal, “to deliver, rescue”; BDB 664-65 s.v. נָצַל). However, the LXX’s τοῦ σκιάζειν (tou skiazein, “to shade”) reflects an alternate vocalization tradition of לְהָצֵיל (l^ehatsel), a Niphal infinitive construct from צָלַל (tsalal, “to shade”; see BDB 853 s.v. צָלַל). The MT vocalization is preferred for several reasons. First, it is the more difficult form with the assimilated nun. Second, the presence of the noun צֵל (tsel, “shadow”) just two words before helps to explain the origin of the LXX vocalization, which was influenced by this noun in the immediate context. Third, God’s primary motivation in giving the plant to Jonah was not simply to provide shade for him because the next day the Lord killed the plant (v. 7). God’s primary motivation was to create a situation to “rescue” Jonah from his bad attitude. Nevertheless, the narrator’s choice of the somewhat ambiguous consonantal form להציל might have been done to create a wordplay on נָצַל (“to rescue, deliver”) and צָלַל (“to shade”). Jonah thought that God was providing him shade, but God was really working to deliver him from his evil attitude, as the ensuing dialogue indicates.