1 Samuel 15:27

15:27 When Samuel turned to leave, Saul ¹  grabbed the edge of his robe and it tore.

Proverbs 1:15

1:15 My child, do not go down ²  their way, ³ 

withhold yourself ⁴  from their path; ⁵ 

Proverbs 5:8

5:8 Keep yourself ⁶  far ⁷  from her,

and do not go near the door of her house,

Proverbs 6:5

6:5 Deliver yourself like a gazelle from a snare, ⁸ 

and like a bird from the trap ⁹  of the fowler.

Ecclesiastes 7:26

7:26 I discovered this: ¹⁰ 

More bitter than death is the kind of ¹¹  woman ¹²  who is like a hunter’s snare; ¹³ 

her heart is like a hunter’s net and her hands are like prison chains.

The man who pleases God escapes her,

but the sinner is captured by her.

Mark 14:51-52

14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 14:52 but he ran off naked, ¹⁴  leaving his linen cloth behind.

Mark 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ¹⁵  were trying to find a way ¹⁶  to arrest Jesus ¹⁷  by stealth and kill him.

Colossians 1:1-2

Salutation

1:1 From Paul, ¹⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ¹⁹  brothers and sisters ²⁰  in Christ, at Colossae. Grace and peace to you ²¹  from God our Father! ²² 

Colossians 2:22

2:22 These are all destined to perish with use, founded as they are ²³  on human commands and teachings. ²⁴ 

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ²⁵  and for those in Laodicea, and for those who have not met me face to face. ²⁶ 

Colossians 2:11

2:11 In him you also were circumcised – not, however, ²⁷  with a circumcision performed by human hands, but by the removal ²⁸  of the fleshly body, ²⁹  that is, ³⁰  through the circumcision done by Christ.

[15:27]  ¹ tn Heb “he,” but Saul is clearly the referent. A Qumran ms and the LXX include the name “Saul” here.

[1:15]  ² tn Heb “do not walk.”

[1:15]  ³ tn Heb “in the way with them.”

[1:15]  ⁴ tn Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).

[1:15]  ⁵ sn The word “path” (נְתִיבָה, nÿtivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”

[5:8]  ⁶ tn Heb “your way.”

[5:8]  ⁷ sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, vÿ’al-tiqrav).

[6:5]  ⁸ tn Heb “from the hand.” Most translations supply “of the hunter.” The word “hand” can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.

[6:5]  ⁹ tc Heb “hand” (so KJV, NAB, NRSV). Some mss and versions have it as “trap,” which may very well represent an interpretation too.

[7:26]  ¹⁰ tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[7:26]  ¹¹ tn The phrase “kind of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “woman”).

[7:26]  ¹² tn The article on הָאִשָּׁה (ha’ishah) functions in a particularizing sense (“the kind of woman”) rather than in a generic sense (i.e., “women”).

[7:26]  ¹³ tn Heb “is snares.” The plural form מְצוֹדִים (mÿtsodim, from the noun I מָצוֹד, matsod, “snare”) is used to connote either intensity, repeated or habitual action, or moral characteristic. For the function of the Hebrew plural, see IBHS 120-21 §7.4.2. The term II מָצוֹד “snare” is used in a concrete sense in reference to the hunter’s snare or net, but in a figurative sense of being ensnared by someone (Job 19:6; Prov 12:12; Eccl 7:26).

[14:52]  ¹⁴ sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”

[14:1]  ¹⁵ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ¹⁶ tn Grk “were seeking how.”

[14:1]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:1]  ¹⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “Grace to you and peace.”

[1:2]  ²² 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.

[2:22]  ²³ tn The expression “founded as they are” brings out the force of the Greek preposition κατά (kata).

[2:22]  ²⁴ tn Grk “The commands and teachings of men.”

[2:1]  ²⁵ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁶ tn Grk “as many as have not seen my face in the flesh.”

[2:11]  ²⁷ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ²⁸ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ²⁹ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ³⁰ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.