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Discovery Box| (0.13) | (1Pe 1:22) | 5 tc A few mss (A B 1852 vg) lack καθαρᾶς (katharas, “pure”) and read simply καρδίας (kardias, “from the heart”) ”) or καρδίας ἀληθινῆς (kardias alēthinēs, “from a true heart,” found in א2 vgms), but there is excellent ms support (P72 א* C P Ψ 33 1739 M co) for the word. The omission may have been accidental. In the majuscule script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered the initial reading. The NA28 prints καθαρᾶς καρδίας with a diamond, indicating that the decision was a toss-up or, in the words of the preface, “there are two variants which in the editors’ judgement could equally well be adopted in the reconstructed initial text.” |
| (0.13) | (1Pe 1:22) | 2 tc Most later mss (P M) have διὰ πνεύματος (dia pneumatos, “through the Spirit”) after ἀληθείας (alētheias, “truth”), while the words are lacking in a broad spectrum of early and significant witnesses (P72 א A B C Ψ 33 81 323 945 1241 1739 vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not autographic. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on mankind’s). |
| (0.13) | (1Pe 1:6) | 2 tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1448 1611 syh), but most mss (P72 א2 A C P Ψ 048 33 1739 M) have ἐστίν here (estin, “[if] it is [necessary]”). The verb looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in the author’s mind even more, since the conditional particle for both the first class condition and the fourth class condition is εἰ (ei). That may well be what was on the author’s mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). NA27 has the verb in brackets, indicating doubts as to its authenticity, while NA28 omits the brackets altogether. |
| (0.13) | (Heb 13:21) | 2 tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 M latt) include the words “and ever” here, but the shorter reading (supported by P46 C3 D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA28 places the phrase in brackets, indicating doubts as to its authenticity. |
| (0.13) | (Heb 13:25) | 1 tc Most witnesses, including several significant ones (א2 A C D H Ψ 0243 1739 1881 M lat sy bo), conclude the letter 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, there is sufficient testimony (P46 א* Ivid 6 33 sa) for the lack of the particle, rendering its omission the preferred reading. |
| (0.13) | (Heb 3:6) | 4 tc The reading adopted by the translation is found in P13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 M latt) add μέχρι τέλους βεβαίαν (mechri telous bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchēma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6. |
| (0.13) | (Heb 2:7) | 1 tc Several witnesses, many of them early and significant (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 (P46 B D2 M). 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. |
| (0.13) | (Phm 1:6) | 3 tc ‡ ὑμῖν (humin, “you”) is found in many valuable witnesses (P61 א F G P 0278 33 1505 1739 1881 al sy co). The witnesses for ἡμῖν (hēmin, “us”) are not as strong (A C D K L P Ψ 048vid 1241 M), but nevertheless represent a broad base. Internally, ἡμῖν could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3, and the next one will not show up until v. 22, a fact which tends to counter the internal argument on behalf of ἡμῖν. Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; ὑμῖν is thus slightly preferred. |
| (0.13) | (Tit 1:10) | 1 tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1241 1505 1739 1881 M lat), giving the sense “also many.” Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely autographic. NA28 puts the conjunction in brackets, indicating some doubts as to its authenticity. |
| (0.13) | (1Ti 6:5) | 1 tc Although most witnesses, including some early versions and fathers (D2 Ψ 1241 1505 M al sy Cyp Lcf Ambst), have ἀφίστασο ἀπὸ τῶν τοιούτων (aphistaso apo’ tōn toioutōn, “stay away from such things!”) after εὐσεβείαν (eusebeian, “godliness”; thus, “who suppose that godliness is a way of making a profit; stay away from such things!”), there seems to be little reason for this clause’s omission in some of the oldest and best witnesses (א A D* F G 048 6 33 81 1175 1739 1881 lat co). It is likely that it crept into the text early, perhaps as a marginal comment, but it should not be considered authentic in light of the strong external and transcriptional evidence against it. |
| (0.13) | (1Ti 2:6) | 1 sn Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10; Titus 2:11-14; 3:4-7 for similar ideas. |
| (0.13) | (2Th 3:18) | 1 tc Most witnesses, including some early and significant ones (א2 A D F G Ψ 1175 1241 1505 1881c M lat sy bo), conclude this letter 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, 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. |
| (0.13) | (1Ti 1:17) | 2 tc Most later witnesses (א2 D1 Hc Ψ 1175 1241 1881 M al) have “wise” (σόφῳ, sophō) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 (Rom 14:26 in M) where μόνῳ σόφῳ θεῷ (monō sophō theō, “the only wise God”) is textually solid. It is difficult to explain why Alexandrian and Western scribes would omit “wise” in 1 Tim 1:17 while keeping it in Rom 16:27 for a similar benedition. |
| (0.13) | (2Th 2:13) | 2 tc ‡ Several mss (B F G P 0278 33 81 323 1505 1739 1881 al bo) read ἀπαρχήν (aparchēn, “as a firstfruit”; i.e., as the first converts) instead of ἀπ᾿ ἀρχῆς (ap’ archēs, “from the beginning,” found in א D K L Ψ 1175 1241 M it sa), but this seems more likely to be a change by scribes who thought of the early churches in general in this way. But Paul would not be likely to call the Thessalonians “the firstfruits” among his converts. Further, ἀπαρχή (aparchē, “firstfruit”) is a well-worn term in Paul’s letters (Rom 8:23; 11:16; 16:5; 1 Cor 15:20, 23; 16:15), while ἀπ᾿ ἀρχῆς occurs nowhere else in Paul. Scribes might be expected to change the text to the more familiar term. Nevertheless, a decision is difficult (see arguments for ἀπαρχήν in TCGNT 568), and ἀπ᾿ ἀρχῆς must be preferred only slightly. |
| (0.13) | (2Th 2:8) | 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 Lc 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 (D2vid 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. |
| (0.13) | (2Th 2:3) | 2 tc Most mss (A D F G Ψ 1175 1241 1505 M al lat sy) read ἁμαρτίας (hamartias, “of sin”) here, but several significant mss (א B 0278 6 81 1739 1881 2464 al co) read ἀνομίας (anomias, “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας. Internally, since ἁμαρτία (hamartia, “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 (ho anomos, “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. |
| (0.13) | (1Th 5:28) | 1 tc Most witnesses, including a few significant ones (א A D1 Ψ 1175 1241 1505 1739c 2464 M lat sy bo), conclude this letter 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, the witnesses for the omission are sufficiently early and diffuse (B D* F G 0278 6 33 1739* 1881 it sa Ambst) to render the verdict against the particle here. |
| (0.13) | (1Th 3:13) | 1 tc ‡ Significant and early witnesses (א* A D* 81 629 lat bo) have ἀμήν (amēn, “amen”) at the end of this benediction, while the majority of mss, including several excellent authorities (א2 B D2 F G Ψ 0278 1175 1241 1505 1739 1881 2464 M 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, since there is little reason for scribes to omit the particle, it is best to follow the shorter reading. NA28 has the particle in brackets, indicating some doubts as to its authenticity. |
| (0.13) | (Col 4:18) | 3 tc Most witnesses, including a few important ones (א2 D Ψ 075 0278 M lat sy), conclude this letter 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, 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. |
| (0.13) | (Col 2:2) | 4 tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou theou, Christou, “of God, [namely,] Christ”; so P46 B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048vid 1175 bo), and “of the God and Father of Christ” (א2 Ψ 365 945 1505). Several witnesses, especially later Byzantines, read “of the God and Father, and of Christ” (D2 K L 075 [0208 0278] M). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic. |
