1 Corinthians 7:34

7:34 and he is divided. An unmarried woman ¹  or a virgin ²  is concerned about the things of the Lord, to be holy both in body and spirit. But a married woman is concerned about the things of the world, how to please her husband.

Deuteronomy 12:7

12:7 Both you and your families ³  must feast there before the Lord your God and rejoice in all the output of your labor with which he ⁴  has blessed you.

Deuteronomy 12:12

12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages ⁵  (since they have no allotment or inheritance with you). ⁶ 

Deuteronomy 12:18

12:18 Only in the presence of the Lord your God may you eat these, in the place he ⁷  chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites ⁸  in your villages. In that place you will rejoice before the Lord your God in all the output of your labor. ⁹ 

Nehemiah 8:16-18

8:16 So the people went out and brought these things ¹⁰  back and constructed temporary shelters for themselves, each on his roof and in his courtyard and in the courtyards of the temple ¹¹  of God and in the plaza of the Water Gate and the plaza of the Ephraim Gate. 8:17 So all the assembly which had returned from the exile constructed temporary shelters and lived in them. The Israelites had not done so from the days of Joshua son of Nun until that day. Everyone experienced very great joy. ¹²  8:18 Ezra ¹³  read in the book of the law of God day by day, from the first day to the last. ¹⁴  They observed the festival for seven days, and on the eighth day they held an assembly ¹⁵  as was required. ¹⁶ 

Zechariah 7:5-6

7:5 “Speak to all the people and priests of the land as follows: ‘When you fasted and lamented in the fifth and seventh ¹⁷  months through all these seventy years, did you truly fast for me – for me, indeed? 7:6 And now when you eat and drink, are you not doing so for yourselves?’”

Luke 11:41

11:41 But give from your heart to those in need, ¹⁸  and ¹⁹  then everything will be clean for you. ²⁰ 

Colossians 3:17

3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Colossians 3:23

3:23 Whatever you are doing, ²¹  work at it with enthusiasm, ²²  as to the Lord and not for people, ²³ 

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 4:11

4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ²⁴  these are the only fellow workers for the kingdom of God, and they have been a comfort to me.

[7:34]  ¹ sn In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin, who had never been married.

[7:34]  ² tc There are three viable variant readings at this point in the text. (1) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (Jh gunh Jh agamo" kai Jh parqeno", “the unmarried woman and the virgin”) is represented by ancient and important mss, as well as some significant versions (̹⁵ B 104 365 1505 pc vg co). (2) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος ἡ ἄγαμος (“the unmarried woman and the unmarried virgin”) is also found in ancient and important mss (Ì⁴⁶ א A 33 1739 1881 pc). (3) The reading ἡ γυνὴ καὶ ἡ παρθένος ἡ ἄγαμος (“the woman and the unmarried virgin”) is found in Western mss (D F G) and the majority of Byzantine cursives. Based upon external evidence, the first and second readings are the strongest; the readings both reach deep into the second century with strong testimony from mss of the Alexandrian texttype. Internal evidence seems equally balanced: Scribes may have wanted to add ἡ ἄγαμος to παρθένος for stylistic reasons, but they might also have wanted to remove it because it sounded redundant. Because Paul’s meaning is not quite clear, a decision on the proper textual reading is difficult. On the whole scribes tended to add to the text, not take from it. Thus the first reading should be favored as original, but this decision should be regarded as less than certain.

[12:7]  ³ tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.

[12:7]  ⁴ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:12]  ⁵ tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”

[12:12]  ⁶ sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.

[12:18]  ⁷ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:18]  ⁸ tn See note at Deut 12:12.

[12:18]  ⁹ tn Heb “in all the sending forth of your hands.”

[8:16]  ¹⁰ tn The words “these things” are not in the Hebrew text but have been supplied in the translation for clarity.

[8:16]  ¹¹ tn Heb “the house.”

[8:17]  ¹² tn Heb “And there was very great joy.”

[8:18]  ¹³ tn Heb “He”; the referent (Ezra) has been specified in the translation for clarity.

[8:18]  ¹⁴ tn Heb “the last day.”

[8:18]  ¹⁵ tn Heb “on the eighth day an assembly.” The words “they held” have been supplied in the translation for clarity.

[8:18]  ¹⁶ tn Heb “according to the judgment.”

[7:5]  ¹⁷ tn The seventh month apparently refers to the anniversary of the assassination of Gedaliah, governor of Judah (Jer 40:13-14; 41:1), in approximately 581 b.c.

[11:41]  ¹⁸ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ¹⁹ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ²⁰ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[3:23]  ²¹ tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.

[3:23]  ²² tn Grk “from the soul.”

[3:23]  ²³ tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.

[4:11]  ²⁴ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.