1 Kings 18:12

18:12 But when I leave you, the Lord’s spirit will carry you away so I can’t find you. ¹  If I go tell Ahab I’ve seen you, he won’t be able to find you and he will kill me. ²  That would not be fair, ³  because your servant has been a loyal follower of ⁴  the Lord from my youth.

Ezekiel 3:14

3:14 A wind lifted me up and carried me away. I went bitterly, ⁵  my spirit full of fury, and the hand of the Lord rested powerfully ⁶  on me.

Ezekiel 8:3

8:3 He stretched out the form ⁷  of a hand and grabbed me by a lock of hair on my head. Then a wind ⁸  lifted me up between the earth and sky and brought me to Jerusalem ⁹  by means of divine visions, to the door of the inner gate which faces north where the statue ¹⁰  which provokes to jealousy was located.

Ezekiel 11:24

11:24 Then a wind ¹¹  lifted me up and carried me to the exiles in Babylonia, ¹²  in the vision given to me by the Spirit of God.

Then the vision I had seen went up from me.

Ezekiel 40:2

40:2 By means of divine visions ¹³  he brought me to the land of Israel and placed me on a very high mountain, ¹⁴  and on it was a structure like a city, to the south.

Acts 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ¹⁵  went on his way rejoicing. ¹⁶ 

Acts 8:2

8:2 Some ¹⁷  devout men buried Stephen and made loud lamentation ¹⁸  over him. ¹⁹ 

Colossians 1:2-3

1:2 to the saints, the faithful ²⁰  brothers and sisters ²¹  in Christ, at Colossae. Grace and peace to you ²²  from God our Father! ²³ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

[18:12]  ¹ tn Heb “to [a place] which I do not know.”

[18:12]  ² tn Heb “and I will go to inform Ahab and he will not find you and he will kill me.”

[18:12]  ³ tn The words “that would not be fair” are added to clarify the logic of Obadiah’s argument.

[18:12]  ⁴ tn Heb “has feared the Lord” (also see the note at 1 Kgs 18:3).

[3:14]  ⁵ tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.

[3:14]  ⁶ tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.

[8:3]  ⁷ tn The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).

[8:3]  ⁸ tn Or “spirit.” See note on “wind” in 2:2.

[8:3]  ⁹ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:3]  ¹⁰ tn Or “image.”

[11:24]  ¹¹ tn Or “spirit.” See note on “wind” in 2:2.

[11:24]  ¹² tn Heb “to Chaldea.”

[40:2]  ¹³ tn The expression introduces the three major visions of Ezekiel (1:1; 8:3; 40:2).

[40:2]  ¹⁴ tn The reference to a very high mountain is harmonious with Isa 2:2.

[8:39]  ¹⁵ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ¹⁶ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:2]  ¹⁷ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹⁸ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹⁹ tn Or “mourned greatly for him.”

[1:2]  ²⁰ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²² tn Or “Grace to you and peace.”

[1:2]  ²³ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ²⁴ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).