1 Corinthians 5:13

5:13 But God will judge those outside. Remove the evil person from among you. ¹ 

Job 2:6

2:6 So the Lord said to Satan, “All right, ²  he is ³  in your power; ⁴  only preserve ⁵  his life.”

Psalms 109:6

109:6 ⁶ Appoint an evil man to testify against him! ⁷ 

May an accuser stand ⁸  at his right side!

Psalms 109:2

109:2 For they say cruel and deceptive things to me;

they lie to me. ⁹ 

Colossians 2:6

Warnings Against the Adoption of False Philosophies

2:6 Therefore, just as you received Christ Jesus as Lord, ¹⁰  continue to live your lives ¹¹  in him,

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ¹²  is bearing fruit and growing, so it has also been bearing fruit and growing ¹³  among you from the first day you heard it and understood the grace of God in truth.

Colossians 1:10

1:10 so that you may live ¹⁴  worthily of the Lord and please him in all respects ¹⁵  – bearing fruit in every good deed, growing in the knowledge of God,

Acts 26:18

26:18 to open their eyes so that they turn ¹⁶  from darkness to light and from the power ¹⁷  of Satan to God, so that they may receive forgiveness of sins and a share ¹⁸  among those who are sanctified by faith in me.’

Acts 26:1

Paul Offers His Defense

26:1 So Agrippa ¹⁹  said to Paul, “You have permission ²⁰  to speak for yourself.” Then Paul held out his hand ²¹  and began his defense: ²² 

Acts 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ²³  and let there be no one to live in it,’ ²⁴  and ‘Let another take his position of responsibility.’ ²⁵ 

[5:13]  ¹ sn An allusion to Deut 17:7; 19:19; 22:21, 24; 24:7; cf. 1 Cor 5:2.

[2:6]  ² tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.

[2:6]  ³ tn The LXX has “I deliver him up to you.”

[2:6]  ⁴ tn Heb “hand.”

[2:6]  ⁵ sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.

[109:6]  ⁶ sn In vv. 6-19 the psalmist calls on God to judge his enemies severely. Some attribute this curse-list to the psalmist’s enemies rather than the psalmist. In this case one should paraphrase v. 6: “They say about me, ‘Appoint an evil man, etc.’” Those supporting this line of interpretation point out that vv. 2-5 and 20 refer to the enemies’ attack on the psalmist being a verbal one. Furthermore in vv. 1-5, 20 the psalmist speaks of his enemies in the plural, while vv. 6-19 refer to an individual. This use of the singular in vv. 6-19 could be readily explained if this is the psalmist’s enemies’ curse on him. However, it is much more natural to understand vv. 6-19 as the psalmist’s prayer against his enemies. There is no introductory quotation formula in v. 6 to indicate that the psalmist is quoting anyone, and the statement “may the Lord repay my accusers in this way” in v. 20 most naturally appears to be a fitting conclusion to the prayer in vv. 6-19. But what about the use of the singular in vv. 6-19? Often in the psalms the psalmist will describe his enemies as a group, but then speak of them as an individual as well, as if viewing his adversaries collectively as one powerful foe. See, for example, Ps 7, where the psalmist uses both the plural (vv. 1, 6) and the singular (vv. 2, 4-5) in referring to enemies. Perhaps by using the singular in such cases, the psalmist wants to single out each enemy for individual attention, or perhaps he has one especially hostile enemy in mind who epitomizes the opposition of the whole group. This may well be the case in Ps 109. Perhaps we should understand the singular throughout vv. 6-19 in the sense of “each and every one.” For a lengthy and well-reasoned defense of the opposite view – that vv. 6-19 are a quotation of what the enemies said about the psalmist – see L. C. Allen, Psalms 101-150 (WBC), 72-73.

[109:6]  ⁷ tn Heb “appoint against him an evil [man].”

[109:6]  ⁸ tn The prefixed verbal form is taken as a jussive here (note the imperative in the preceding line).

[109:2]  ⁹ tn Heb “for a mouth of evil and a mouth of deceit against me they open, they speak with me [with] a tongue of falsehood.”

[2:6]  ¹⁰ tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

[2:6]  ¹¹ tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.

[1:6]  ¹² tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹³ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:10]  ¹⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[26:18]  ¹⁶ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ¹⁷ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ¹⁸ tn Or “and an inheritance.”

[26:1]  ¹⁹ sn See the note on King Agrippa in 25:13.

[26:1]  ²⁰ tn Grk “It is permitted for you.”

[26:1]  ²¹ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ²² tn Or “and began to speak in his own defense.”

[1:20]  ²³ tn Or “uninhabited” or “empty.”

[1:20]  ²⁴ sn A quotation from Ps 69:25.

[1:20]  ²⁵ tn Or “Let another take his office.”