Daniel 1:6

1:6 As it turned out, ¹  among these young men ²  were some from Judah: ³  Daniel, Hananiah, Mishael, and Azariah. ⁴ 

Daniel 6:13

6:13 Then they said to the king, “Daniel, who is one of the captives ⁵  from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” ⁶ 

Nehemiah 7:6

7:6 These are the people ⁷  of the province who returned ⁸  from the captivity of the exiles, whom King Nebuchadnezzar of Babylon had forced into exile. ⁹  They returned to Jerusalem and to Judah, each to his own city.

Nehemiah 7:1

7:1 When the wall had been rebuilt and I had positioned the doors, and the gatekeepers, the singers, and the Levites had been appointed,

Colossians 1:27-28

1:27 God wanted to make known to them the glorious ¹⁰  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing ¹¹  and teaching ¹²  all people ¹³  with all wisdom so that we may present every person mature ¹⁴  in Christ.

¹ tn Heb “and it happened that.”

² tn Heb “among them”; the referent (the young men taken captive from Judah) has been specified in the translation for clarity.

³ tn Heb “the sons of Judah.”

⁴ sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; Azariah means “the Lord has helped.”

⁵ tn Aram “from the sons of the captivity [of].”

⁶ tn Aram “prays his prayer.”

⁹ tn Heb “the sons of”; KJV, ASV “the children of”; NAB “the inhabitants of.”

¹⁰ tn Heb “who were going up.”

¹¹ tc One medieval Hebrew manuscript has “to Babylon.” Cf. Ezra 2:1.

¹³ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

¹⁷ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

¹⁸ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

¹⁹ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

²⁰ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.