Leviticus 17:7

17:7 So they must no longer offer ¹  their sacrifices to the goat demons, ²  acting like prostitutes by going after them. ³  This is to be a perpetual statute for them throughout their generations. ⁴ 

Psalms 106:37-38

106:37 They sacrificed their sons and daughters to demons. ⁵ 

106:38 They shed innocent blood –

the blood of their sons and daughters,

whom they sacrificed to the idols of Canaan.

The land was polluted by bloodshed. ⁶ 

Psalms 106:1

Psalm 106 ⁷ 

106:1 Praise the Lord!

Give thanks to the Lord, for he is good,

and his loyal love endures! ⁸ 

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁹  whether things on earth or things in heaven.

Colossians 1:1

Salutation

1:1 From Paul, ¹⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Revelation 9:20

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ¹¹  of gold, silver, ¹²  bronze, stone, and wood – idols that cannot see or hear or walk about.

¹ tn Heb “sacrifice.” This has been translated as “offer” for stylistic reasons to avoid the redundancy of “sacrifice their sacrifices.”

² tn On “goat demons” of the desert regions see the note on Lev 16:8.

³ tn Heb “which they are committing harlotry after them.”

⁴ tn Heb “for your generations.”

⁵ tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.

⁶ sn Num 35:33-34 explains that bloodshed defiles a land.

⁷ sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.

⁸ tn Heb “for forever [is] his loyal love.”

⁹ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

¹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

¹¹ tn The word “made” is not in the Greek text but is implied.

¹² tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.