1 Chronicles 28:10

28:10 Realize ¹  now that the Lord has chosen you to build a temple as his sanctuary. Be strong and do it!”

1 Chronicles 28:2

28:2 King David rose to his feet and said: “Listen to me, my brothers and my people. I wanted to build a temple where the ark of the Lord’s covenant could be placed as a footstool for our God. ²  I have made the preparations for building it.

1 Chronicles 19:6

19:6 When the Ammonites realized that David was disgusted with them, ³  Hanun and the Ammonites sent 1,000 talents ⁴  of silver to hire chariots and charioteers from Aram Naharaim, Aram Maacah, and Zobah. ⁵ 

Mark 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ⁶  to councils ⁷  and beaten in the synagogues. ⁸  You will stand before governors and kings ⁹  because of me, as a witness to them.

Luke 21:34

Be Ready!

21:34 “But be on your guard ¹⁰  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ¹¹ 

Acts 20:28

20:28 Watch out for ¹²  yourselves and for all the flock of which ¹³  the Holy Spirit has made you overseers, ¹⁴  to shepherd the church of God ¹⁵  that he obtained ¹⁶  with the blood of his own Son. ¹⁷ 

Acts 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹⁸  them and saying farewell, ¹⁹  he left to go to Macedonia. ²⁰ 

Colossians 3:10-11

3:10 and have been clothed with the new man ²¹  that is being renewed in knowledge according to the image of the one who created it. 3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ²²  or free, but Christ is all and in all.

Colossians 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Titus 2:7

2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,

Titus 2:15

2:15 So communicate these things with the sort of exhortation or rebuke ²³  that carries full authority. ²⁴  Don’t let anyone look down ²⁵  on you.

Hebrews 12:15

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ²⁶  and causing trouble, and through him many become defiled.

Hebrews 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ²⁷ 

Hebrews 1:8

1:8 but of ²⁸  the Son he says, ²⁹ 

“Your throne, O God, is forever and ever, ³⁰ 

and a righteous scepter ³¹  is the scepter of your kingdom.

[28:10]  ¹ tn Heb “see.”

[28:2]  ² tn Heb “I, with my heart to build a house of rest for the ark of the covenant of the Lord and for a stool of the feet of our God.”

[19:6]  ³ tn Heb “that they were a stench [i.e., disgusting] with David.”

[19:6]  ⁴ tn The Hebrew word כִּכַּר (kikar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the Ammonites hired chariots and charioteers for about 33.7 tons (30,600 kg) of silver.

[19:6]  ⁵ tn The parallel text of 2 Sam 10:6 has “Aram Beth Rehob and Aram Zobah.”

[13:9]  ⁶ tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

[13:9]  ⁷ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[13:9]  ⁸ sn See the note on synagogue in 1:21.

[13:9]  ⁹ sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[21:34]  ¹⁰ tn Grk “watch out for yourselves.”

[21:34]  ¹¹ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[20:28]  ¹² tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ¹³ tn Grk “in which.”

[20:28]  ¹⁴ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ¹⁵ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ¹⁶ tn Or “acquired.”

[20:28]  ¹⁷ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:1]  ¹⁸ tn Or “exhorting.”

[20:1]  ¹⁹ tn Or “and taking leave of them.”

[20:1]  ²⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[3:10]  ²¹ sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).

[3:11]  ²² tn See the note on “fellow slave” in 1:7.

[2:15]  ²³ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ²⁴ tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ²⁵ tn Or “let anyone despise you”; or “let anyone disregard you.”

[12:15]  ²⁶ tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[12:2]  ²⁷ sn An allusion to Ps 110:1.

[1:8]  ²⁸ tn Or “to.”

[1:8]  ²⁹ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ³⁰ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ³¹ tn Grk “the righteous scepter,” but used generically.