1 Thessalonians 4:8

4:8 Consequently the one who rejects this is not rejecting human authority ¹  but God, who gives his Holy Spirit to you.

Numbers 11:25-29

11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses ²  and put it on the seventy elders. When the Spirit rested on them, ³  they prophesied, ⁴  but did not do so again. ⁵ 

Eldad and Medad

11:26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the spirit rested on them. (Now they were among those in the registration, ⁶  but had not gone to the tabernacle.) So they prophesied in the camp. 11:27 And a ⁷  young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” 11:28 Joshua son of Nun, the servant ⁸  of Moses, one of his choice young men, ⁹  said, ¹⁰  “My lord Moses, stop them!” ¹¹  11:29 Moses said to him, “Are you jealous for me? ¹²  I wish that ¹³  all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Numbers 11:1

The Israelites Complain

11:1 ¹⁴ When the people complained, ¹⁵  it displeased ¹⁶  the Lord. When the Lord heard ¹⁷  it, his anger burned, ¹⁸  and so ¹⁹  the fire of the Lord ²⁰  burned among them and consumed some of the outer parts of the camp.

Numbers 10:5-6

10:5 When you blow an alarm, ²¹  then the camps that are located ²²  on the east side must begin to travel. ²³  10:6 And when you blow an alarm the second time, then the camps that are located on the south side must begin to travel. ²⁴  An alarm must be sounded ²⁵  for their journeys.

Numbers 10:10-13

10:10 “Also in the time when you rejoice, such as ²⁶  on your appointed festivals or ²⁷  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may ²⁸  become ²⁹  a memorial for you before your God: I am the Lord your God.”

The Journey From Sinai to Kadesh

10:11 ³⁰ On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony. ³¹  10:12 So the Israelites set out ³²  on their journeys from the wilderness of Sinai; and the cloud settled in the wilderness of Paran.

Judah Begins the Journey

10:13 This was the first time they set out on their journey according to the commandment ³³  of the Lord, by the authority ³⁴  of Moses.

Numbers 19:20

19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean.

Acts 19:6

19:6 and when Paul placed ³⁵  his hands on them, the Holy Spirit came ³⁶  upon them, and they began to speak ³⁷  in tongues and to prophesy. ³⁸ 

Acts 19:1

Disciples of John the Baptist at Ephesus

19:1 While ³⁹  Apollos was in Corinth, ⁴⁰  Paul went through the inland ⁴¹  regions ⁴²  and came to Ephesus. ⁴³  He ⁴⁴  found some disciples there ⁴⁵ 

Colossians 1:4

1:4 since ⁴⁶  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:1

Salutation

1:1 From Paul, ⁴⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:10

1:10 so that you may live ⁴⁸  worthily of the Lord and please him in all respects ⁴⁹  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:28

1:28 We proclaim him by instructing ⁵⁰  and teaching ⁵¹  all people ⁵²  with all wisdom so that we may present every person mature ⁵³  in Christ.

Colossians 1:2

1:2 to the saints, the faithful ⁵⁴  brothers and sisters ⁵⁵  in Christ, at Colossae. Grace and peace to you ⁵⁶  from God our Father! ⁵⁷ 

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁵⁸  have not ceased praying for you and asking God ⁵⁹  to fill ⁶⁰  you with the knowledge of his will in all spiritual wisdom and understanding,

Colossians 1:1

Salutation

1:1 From Paul, ⁶¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:3-6

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁶²  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ⁶³  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁶⁴  from the hope laid up ⁶⁵  for you in heaven, which you have heard about in the message of truth, the gospel ⁶⁶  1:6 that has come to you. Just as in the entire world this gospel ⁶⁷  is bearing fruit and growing, so it has also been bearing fruit and growing ⁶⁸  among you from the first day you heard it and understood the grace of God in truth.

Colossians 1:22-25

1:22 but now he has reconciled you ⁶⁹  by his physical body through death to present you holy, without blemish, and blameless before him – 1:23 if indeed you remain in the faith, established and firm, ⁷⁰  without shifting ⁷¹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ⁷²  from God – given to me for you – in order to complete ⁷³  the word of God,

Colossians 1:29

1:29 Toward this goal ⁷⁴  I also labor, struggling according to his power that powerfully ⁷⁵  works in me.

Colossians 1:1

Salutation

1:1 From Paul, ⁷⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ephesians 4:11-12

4:11 It was he ⁷⁷  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ⁷⁸  4:12 to equip ⁷⁹  the saints for the work of ministry, that is, ⁸⁰  to build up the body of Christ,

Revelation 11:3-11

11:3 And I will grant my two witnesses authority ⁸¹  to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ⁸²  11:5 If ⁸³  anyone wants to harm them, fire comes out of their mouths ⁸⁴  and completely consumes ⁸⁵  their enemies. If ⁸⁶  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ⁸⁷  to close up the sky so that it does not rain during the time ⁸⁸  they are prophesying. They ⁸⁹  have power ⁹⁰  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When ⁹¹  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ⁹²  them and kill them. 11:8 Their ⁹³  corpses will lie in the street ⁹⁴  of the great city that is symbolically ⁹⁵  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ⁹⁶  people, tribe, ⁹⁷  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ⁹⁸  11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But ⁹⁹  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ¹⁰⁰  those who were watching them.

[4:8]  ¹ tn Grk “rejecting man.”

[11:25]  ² tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ³ tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.

[11:25]  ⁴ tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.

[11:25]  ⁵ tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.

[11:26]  ⁶ tn The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.

[11:27]  ⁷ tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.

[11:28]  ⁸ tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.

[11:28]  ⁹ tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”

[11:28]  ¹⁰ tn Heb “answered and said.”

[11:28]  ¹¹ sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord’s plan to let other share the burden of leadership.

[11:29]  ¹² tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?

[11:29]  ¹³ tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.

[11:1]  ¹⁴ sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the Lord (vv. 10-15), God’s response to Moses (vv. 16-25), Eldad and Medad (vv. 26-29), and the quail (vv. 30-35). The first part records the burning of the camp, named Taberah. Here is one of the several naming narratives in the wilderness experience. The occasion for divine judgment is the complaining of the people. The passages serve to warn believers of all ages not to murmur as the Israelites did, for such complaining reveals a lack of faith in the power and goodness of God. For additional literature, see W. Brueggemann, “From Hurt to Joy, from Death to Life,” Int 28 (1974): 3-19; B. S. Childs, “The Etiological Tale Re-examined,” VT 24 (1974): 387-97; G. W. Coats, Rebellion in the Wilderness; and A. C. Tunyogi, “The Rebellions of Israel,” JBL 81 (1962): 385-90.

[11:1]  ¹⁵ tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the Lord found throughout the first ten chapters suddenly comes to an end. It is probable that the people were tired of moving for several days, the excitement of the new beginning died out quickly in the “great and terrible wilderness.” Resentment, frustration, discomfort – whatever it all involved – led to complaining and not gratitude.

[11:1]  ¹⁶ tn Heb “it was evil in the ears of the Lord.” The word רַע (ra’) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.

[11:1]  ¹⁷ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ¹⁸ tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”

[11:1]  ¹⁹ tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit.

[11:1]  ²⁰ sn The “fire of the Lord” is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about – something to fear. The other significant place where this “fire of the Lord” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2).

[10:5]  ²¹ tn The word for an alarm is תְּרוּעָה (tÿru’ah). The root verb of this word means “to give a blast on the trumpet.” It may also on occasion mean “give a shout” in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.

[10:5]  ²² tn Heb “the camps that are camping.”

[10:5]  ²³ tn The perfect tense with vav (ו) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey.

[10:6]  ²⁴ tc The MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be original, however, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.

[10:6]  ²⁵ tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.

[10:10]  ²⁶ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

[10:10]  ²⁷ tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ²⁸ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

[10:10]  ²⁹ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[10:11]  ³⁰ sn This section is somewhat mechanical: It begins with an introduction (vv. 11, 12), and then begins with Judah (vv. 13-17), followed by the rest of the tribes (vv. 18-27), and finally closes with a summary (v. 28). The last few verses (vv. 29-36) treat the departure of Hobab.

[10:11]  ³¹ tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.

[10:12]  ³² sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.

[10:13]  ³³ tn Heb “mouth.”

[10:13]  ³⁴ tn Heb “hand.”

[19:6]  ³⁵ tn Or “laid.”

[19:6]  ³⁶ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ³⁷ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ³⁸ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:1]  ³⁹ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ⁴⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁴¹ tn Or “interior.”

[19:1]  ⁴² tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁴³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁴⁴ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ⁴⁵ tn The word “there” is not in the Greek text but is implied.

[1:4]  ⁴⁶ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:1]  ⁴⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:10]  ⁴⁸ 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]  ⁴⁹ 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.”

[1:28]  ⁵⁰ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ⁵¹ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ⁵² tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ⁵³ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[1:2]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn Or “Grace to you and peace.”

[1:2]  ⁵⁷ 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.

[1:9]  ⁵⁸ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁵⁹ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁶⁰ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:1]  ⁶¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:3]  ⁶² 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).

[1:4]  ⁶³ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁶⁴ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁶⁵ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁶⁶ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ⁶⁷ 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]  ⁶⁸ 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.

[1:22]  ⁶⁹ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:23]  ⁷⁰ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁷¹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ⁷² tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁷³ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:29]  ⁷⁴ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ⁷⁵ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”

[1:1]  ⁷⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:11]  ⁷⁷ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ⁷⁸ sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[4:12]  ⁷⁹ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ⁸⁰ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[11:3]  ⁸¹ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[11:4]  ⁸² sn This description is parenthetical in nature.

[11:5]  ⁸³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ⁸⁴ tn This is a collective singular in Greek.

[11:5]  ⁸⁵ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ⁸⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ⁸⁷ tn Or “authority.”

[11:6]  ⁸⁸ tn Grk “the days.”

[11:6]  ⁸⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ⁹⁰ tn Or “authority.”

[11:7]  ⁹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ⁹² tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ⁹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ⁹⁴ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ⁹⁵ tn Grk “spiritually.”

[11:9]  ⁹⁶ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ⁹⁷ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:9]  ⁹⁸ tn Or “to be buried.”

[11:11]  ⁹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ¹⁰⁰ tn Grk “fell upon.”