² tc The MT reads וַתִּזְנַח (vattiznakh, “she/it rejected”), resulting in the awkward phrase “my soul rejected from peace.” The LXX καὶ ἀπώσατο (kai apōsato) reflects a text of וַיִּזְנַח (vayyiznakh, “he deprived [my soul of peace].” The Latin Vulgate repulsa est reflects a text of וַתִּזָּנַח (vattizzanakh), “she/it was excluded [from peace]”). Each is a form of זָנַח (zanakh, “to reject”). The MT and LXX read a Qal preterite but differ on whether the verb is feminine or masculine. The Vulgate read the same consonants as in the MT but as a Niphal, and so passive. The MT best explains the origin of the LXX and Vulgate readings. The מ (mem) beginning the next word may have been an enclitic on the verb rather than a preposition on the noun. This would be the only Qal occurrence of זָנַח (zanakh) used with the preposition מִן (min). Placing the מ (mem) on the noun would have created the confusion leading to the changes made by the LXX and Vulgate. HALOT 276 s.v. II זנח attempts to deal with the problem lexically by positing a meaning “to exclude from” for זָנַח (zanakh) plus מִן (min), but also allows that the Niphal may be the correct reading.

³ tc M^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by א A 046 M^K and several versions. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

¹ tc Several witnesses, a few of them very significant (P⁷² B Ψ 69 81 614 623 630 1241 1243 2464 al vg co), read Σίμων (Simōn, “Simon”) for Συμεών (Sumeōn, “Simeon”). However, this appears to be a motivated reading as it is the more common spelling. Συμεών occurs only here and in Acts 15:14 as a spelling for the apostle’s name. The reading Συμεών enjoys ample and widespread support among the mss, strongly suggesting its authenticity. Further, this Hebraic spelling is a subtle argument for the authenticity of this letter, since a forger would almost surely follow the normal spelling of the name (1 Peter begins only with “Peter” giving no help either way).

¹ tc The words “like a garment” (ὡς ἱμάτιον, hōs himation) are found in excellent and early mss (P⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 M lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

¹ tc ‡ Most witnesses, some of them significant (א² A D H 1175 1505 1881 M al lat sy bo), have σοι (soi, “you”) after παραγγέλλω (parangellō, “I charge [you]”), a predictable variant because the personal pronoun is demanded by the sense of the passage (and was added in the translation because of English requirements). Hence, the omission is the harder reading, and the addition of σοι is one of clarification. Further, the shorter reading is found in several significant witnesses, such as א* F G Ψ 6 33 1739. Although the external evidence is evenly balanced, internally the shorter reading is preferred. NA ²⁸ places σοι in brackets, indicating some doubts as to its authenticity.

² tc A number of mss (א² D 0241^vid 1241 1739 1881 M al latt sy co) read ὀνειδιζόμεθα (oneidizometha, “suffer reproach”), while the reading behind the translation (ἀγωνιζόμεθα, agōnizometha) is supported by א* A C F G K Ψ 33 1175 1505 al. The reading from the verb ἀγωνίζομαι (agōnizomai) has somewhat better external credentials, but this verb is found in the corpus Paulinum five other times, twice in the Pastorals (1 Tim 6:12; 2 Tim 4:7). The verb ὀνειδίζω (oneidizō) occurs only once in Paul (Rom 15:3), not at all in the Pastorals. In this instance, transcriptional and intrinsic evidence might seem to be opposed to each other. In such cases, the external evidence should be given more weight. With some hesitation, ἀγωνιζόμεθα is preferred.

¹ tc ‡ Several significant witnesses of the Alexandrian and Western traditions, as well as many other witnesses, read ᾿Ιησοῦς (Iēsous, “Jesus”) after κύριος (kurios, “Lord”; so א A D* F G L^c P Ψ 0278 33 81 104 365 1241 2464 latt sy co). But there is sufficient evidence in the Alexandrian tradition for the shorter reading (B 1739 1881), supported by the Byzantine text, Irenaeus, and other witnesses (D^2vid 630 1175 1505). 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. NA²⁸ places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.

² tc ‡ Most witnesses (א A F G I 0278 1175 1241 1505 2464 M lat sy sa) have ἡμῶν (hēmōn) after πατρός (patros), reading “God our Father,” in apparent emulation of Paul’s almost universal style. The omission of the pronoun (the reading of B D P 0111^vid 33 1739 1881 SBL) seems to be the earlier wording of this salutation. As well, the intrinsic evidence also supports the shorter reading: If 2 Thessalonians is authentic, it was one of Paul’s earliest letters, and, if so, his stereotyped salutation was still in embryonic form (see discussion at 1 Thess 1:1). NA²⁸ places the word in brackets, indicating some doubts as to its authenticity.

² tc ‡ The vast bulk of witnesses, including some very significant ones (א A C D F G H Ψ 075 0278 33 1175 1881 2464 M lat sy), have καί (kai) here, but the shorter reading is supported by some early and significant witnesses (P⁴⁶ B 1739 b m Hil Ambst Spec). The καί looks to be a motivated reading in that it makes ἀφειδία (apheidia) “the third in a series of datives after ἐν, rather than an instrumental dative qualifying the previous prepositional phrase” (TCGNT 556). At the same time, the omission of καί could possibly have been unintentional. A decision is difficult, but the shorter reading is slightly preferred. NA²⁸ puts καί in brackets, indicating doubts as to its authenticity.

¹ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou haimatos autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: א A B C D F G Ψ 075 0150 6 33 1739 1881 M latt co as well as several other versions and fathers. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

¹ tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א² D² Ψ 075 1505 2464 M), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tō autō, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in P^16,46 א* A B I^vid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.

⁵ tc A few significant mss (P^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 M sy bo). Even though P^46* omits γάρ, it has the same sense (viz., a subordinate clause) because it reads the participle βλέπων (blepōn, “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 ‡ 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.

¹ tc Most mss (D F G Ψ 33 1881 M it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

¹ tn Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (hina) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν (tetērēken), while not likely to be the reading of the initial text, probably comes close to the meaning of the text, and that has been followed in this translation.

¹ tc ‡ Significant and early witnesses (P⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; P⁷⁵ D L Ψ 070 ƒ^1,13 33 M lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (P⁷⁵) has the conjunction, the combination of P⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁸ has the conjunction in brackets, indicating some doubt as to its authenticity.

² tc ‡ Significant and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; P^66,75 C D Θ Ψ 0250 ƒ¹³ 33 M). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁸ has the conjunction in brackets, indicating some doubt as to its authenticity.

² tc Some significant Greek witnesses plus the majority of mss (א D L W Ψ ƒ¹ M) read the aorist imperative κτήσασθε (ktēsasthe) here, though some mss (A B Θ ƒ¹³ 33 lat sa) read the future indicative κτήσεσθε (ktēsesthe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative because of English requirements it has been translated as though it were a future indicative.

² tc Most mss (A ƒ^1,13 M lat sy) have καινῆς (kainēs, “new”) before διαθήκης (diathēkēs, “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to tēs kainēs diathēkēs), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

¹ tc The vast majority of witnesses (א A C L W Θ Ψ ƒ^1,13 M lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseuchesthe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D a c d k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.