Discovery BoxDaniel 11:34
Context11:34 When they stumble, they will be granted some help. But many will unite with them deceitfully.
Daniel 11:2
Context11:2 Now I will tell you the truth.
“Three 1 more kings will arise for Persia. Then a fourth 2 king will be unusually rich, 3 more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against 4 the kingdom of Greece.
Colossians 1:8-10
Context1:8 who also told us of your love in the Spirit.
1:9 For this reason we also, from the day we heard about you, 5 have not ceased praying for you and asking God 6 to fill 7 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 8 worthily of the Lord and please him in all respects 9 – bearing fruit in every good deed, growing in the knowledge of God,
Philippians 4:13
Context4:13 I am able to do all things 10 through the one 11 who strengthens me.
[11:2] 1 sn Perhaps these three more kings are Cambyses (ca. 530-522
[11:2] 2 sn This fourth king is Xerxes I (ca. 486-465
[11:2] 3 tn Heb “rich with great riches.”
[11:2] 4 tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.
[1:9] 5 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] 6 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] 7 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.
[1:10] 8 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] 9 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.”
[4:13] 10 tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.
[4:13] 11 tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א2 D2 [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.
