1 Samuel 16:2

16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you ¹  and say, ‘I have come to sacrifice to the Lord.’

Genesis 31:54

31:54 Then Jacob offered a sacrifice ²  on the mountain and invited his relatives to eat the meal. ³  They ate the meal and spent the night on the mountain.

Deuteronomy 12:6-7

12:6 And there you must take your burnt offerings, your sacrifices, your tithes, the personal offerings you have prepared, ⁴  your votive offerings, your freewill offerings, and the firstborn of your herds and flocks. 12:7 Both you and your families ⁵  must feast there before the Lord your God and rejoice in all the output of your labor with which he ⁶  has blessed you.

Deuteronomy 12:1

The Central Sanctuary

12:1 These are the statutes and ordinances you must be careful to obey as long as you live in the land the Lord, the God of your ancestors, ⁷  has given you to possess. ⁸ 

Colossians 1:7-8

1:7 You learned the gospel ⁹  from Epaphras, our dear fellow slave ¹⁰  – a ¹¹  faithful minister of Christ on our ¹²  behalf – 1:8 who also told us of your love in the Spirit.

[16:2]  ¹ tn Heb “in your hand.”

[31:54]  ² tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

[31:54]  ³ tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

[12:6]  ⁴ tn Heb “heave offerings of your hand.”

[12:7]  ⁵ tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.

[12:7]  ⁶ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:1]  ⁷ tn Heb “fathers.”

[12:1]  ⁸ tn Heb “you must be careful to obey in the land the Lord, the God of your fathers, has given you to possess all the days which you live in the land.” This adverbial statement modifies “to obey,” not “to possess,” so the order in the translation has been rearranged to make this clear.

[1:7]  ⁹ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹⁰ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ¹¹ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ¹² tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.