Daniel 8:21-25

8:21 The male goat ¹  is the king of Greece, ²  and the large horn between its eyes is the first king. 8:22 The horn that was broken ³  and in whose place there arose four others stands for four kingdoms that will arise from his nation, though they will not have his strength. 8:23 Toward the end of their rule, when rebellious acts ⁴  are complete, a rash ⁵  and deceitful ⁶  king will arise. ⁷  8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ⁸  He will be successful in what he undertakes. ⁹  He will destroy powerful people and the people of the holy ones. ¹⁰  8:25 By his treachery ¹¹  he will succeed through deceit. ¹²  He will have an arrogant attitude, ¹³  and he will destroy many who are unaware of his schemes. ¹⁴  He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. ¹⁵ 

Daniel 11:32-34

11:32 Then with smooth words he will defile ¹⁶  those who have rejected ¹⁷  the covenant. But the people who are loyal to ¹⁸  their God will act valiantly. ¹⁹  11:33 These who are wise among the people will teach the masses. ²⁰  However, they will fall ²¹  by the sword and by the flame, ²²  and they will be imprisoned and plundered for some time. ²³  11:34 When they stumble, they will be granted some help. But many will unite with them deceitfully.

Joel 3:6-8

3:6 You sold Judeans and Jerusalemites to the Greeks,

removing them far from their own country. ²⁴ 

3:7 Look! I am rousing them from that place to which you sold them.

I will repay you for what you have done! ²⁵ 

3:8 I will sell your sons and daughters to ²⁶  the people of Judah. ²⁷ 

They will sell them to the Sabeans, ²⁸  a nation far away.

Indeed, the Lord has spoken!

Micah 4:2-3

4:2 Many nations will come, saying,

“Come on! Let’s go up to the Lord’s mountain,

to the temple ²⁹  of Jacob’s God,

so he can teach us his commands ³⁰ 

and we can live by his laws.” ³¹ 

For Zion will be the source of instruction;

the Lord’s teachings will proceed from Jerusalem. ³² 

4:3 He will arbitrate ³³  between many peoples

and settle disputes between many ³⁴  distant nations. ³⁵ 

They will beat their swords into plowshares, ³⁶ 

and their spears into pruning hooks. ³⁷ 

Nations will not use weapons ³⁸  against other nations,

and they will no longer train for war.

Mark 16:15-20

16:15 He said to them, “Go into all the world and preach the gospel to every creature. 16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned. 16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ³⁹  16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ⁴⁰  they will place their hands on the sick and they will be well.” 16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God. 16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

Romans 15:16-20

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ⁴¹  the gospel of God ⁴²  like a priest, so that the Gentiles may become an acceptable offering, ⁴³  sanctified by the Holy Spirit.

15:17 So I boast ⁴⁴  in Christ Jesus about the things that pertain to God. 15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ⁴⁵  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation,

Romans 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁴⁶ 

Colossians 1:21-28

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁴⁷  minds ⁴⁸  as expressed through ⁴⁹  your evil deeds, 1:22 but now he has reconciled you ⁵⁰  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, ⁵¹  without shifting ⁵²  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 ⁵³  from God – given to me for you – in order to complete ⁵⁴  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ⁵⁵  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing ⁵⁶  and teaching ⁵⁷  all people ⁵⁸  with all wisdom so that we may present every person mature ⁵⁹  in Christ.

Colossians 1:2-5

1:2 to the saints, the faithful ⁶⁰  brothers and sisters ⁶¹  in Christ, at Colossae. Grace and peace to you ⁶²  from God our Father! ⁶³ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁶⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ⁶⁵  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 ⁶⁶  from the hope laid up ⁶⁷  for you in heaven, which you have heard about in the message of truth, the gospel ⁶⁸ 

Colossians 1:2

1:2 to the saints, the faithful ⁶⁹  brothers and sisters ⁷⁰  in Christ, at Colossae. Grace and peace to you ⁷¹  from God our Father! ⁷² 

Colossians 4:7

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ⁷³  in the Lord, will tell you all the news about me. ⁷⁴ 

[8:21]  ¹ tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.

[8:21]  ² tn Heb “Javan.”

[8:22]  ³ tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.

[8:23]  ⁴ tc The present translation reads הַפְּשָׁעִים (happÿsha’im, “rebellious acts”) for the MT הַפֹּשְׁעִים (happoshÿ’im, “rebels”). While the MT is understandable (cf. NIV, “when rebels have become completely wicked”), the filling up of transgressions is a familiar OT expression (cf. Gen 15:16) and fits this context well. Cf. the LXX, Theodotion, the Vulgate, and the Syriac.

[8:23]  ⁵ tn Heb “strong of face.”

[8:23]  ⁶ tn Heb “understanding riddles.” Possible meanings include “double-dealing” (BDB 295 s.v. חִידָה; cf. TEV, CEV) and “with a good knowledge of intrigue” (HALOT 309 s.v. חִידָה; cf. NAB, NASB, NIV, NRSV, NLT).

[8:23]  ⁷ tn Heb “stand” or “stand up.”

[8:24]  ⁸ tn Heb “extraordinarily he will destroy.”

[8:24]  ⁹ tn Heb “he will succeed and act.”

[8:24]  ¹⁰ tn See the corresponding Aramaic expression in 7:27. If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. One could translate, “people belonging to (i.e., protected by) the holy ones.” If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” One could translate simply “holy people.” For examples of a plural appositional genitive after “people,” see 11:15, 32. Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.

[8:25]  ¹¹ tn The Hebrew term has a primary meaning of “skill, insight,” but here it has the connotation “cunning, treachery.” See BDB 968 s.v. שֵׂכֶל, שֶׂכֶל.

[8:25]  ¹² tn Heb “he will cause deceit to succeed by his hand.”

[8:25]  ¹³ tn Heb “in his heart he will act arrogantly.”

[8:25]  ¹⁴ tn Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה.

[8:25]  ¹⁵ tn Heb “with nothingness of hand.”

[11:32]  ¹⁶ tn Or “corrupt.”

[11:32]  ¹⁷ tn Heb “acted wickedly toward.”

[11:32]  ¹⁸ tn Heb “know.” The term “know” sometimes means “to recognize.” In relational contexts it can have the connotation “recognize the authority of, be loyal to,” as it does here.

[11:32]  ¹⁹ sn This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century B.C.

[11:33]  ²⁰ tn Heb “the many.”

[11:33]  ²¹ tn Heb “stumble.”

[11:33]  ²² tn Or “by burning.”

[11:33]  ²³ tn Heb “days.”

[3:6]  ²⁴ tn Heb “border.”

[3:7]  ²⁵ tn Heb “I will return your recompense on your head.”

[3:8]  ²⁶ tn Heb “into the hand of.”

[3:8]  ²⁷ tn Heb “the sons of Judah.”

[3:8]  ²⁸ sn The Sabeans were Arabian merchants who were influential along the ancient caravan routes that traveled through Arabia. See also Job 1:15; Isa 43:3; 45:14; Ps 72:10.

[4:2]  ²⁹ tn Heb “house.”

[4:2]  ³⁰ tn Heb “ways.”

[4:2]  ³¹ tn Heb “and we can walk in his paths.”

[4:2]  ³² tn Heb “instruction [or, “law”] will go out from Zion, and the word of the Lord from Jerusalem.”

[4:3]  ³³ tn Or “judge.”

[4:3]  ³⁴ tn Or “mighty” (NASB); KJV, NAB, NIV, NRSV “strong”; TEV “among the great powers.”

[4:3]  ³⁵ tn Heb “[for many nations] to a distance.”

[4:3]  ³⁶ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[4:3]  ³⁷ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.

[4:3]  ³⁸ tn Heb “take up the sword.”

[16:17]  ³⁹ tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.

[16:18]  ⁴⁰ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

[15:16]  ⁴¹ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ⁴² tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ⁴³ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[15:17]  ⁴⁴ tc ‡ After οὖν (oun), several important Alexandrian and Western mss (B C D F G 81 365 pc) have τήν (thn). The article is lacking in א A Ψ 33 1739 1881 Ï however. Ì⁴⁶ supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA²⁷ puts the article in brackets, indicating some doubt as to its authenticity.

[15:18]  ⁴⁵ tn Grk “unto obedience.”

[15:1]  ⁴⁶ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:21]  ⁴⁷ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁴⁸ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁴⁹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:22]  ⁵⁰ 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]  ⁵¹ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁵² tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ⁵³ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁵⁴ 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.

[1:27]  ⁵⁵ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:28]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Or “Grace to you and peace.”

[1:2]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁶⁸ 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.

[1:2]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn Or “Grace to you and peace.”

[1:2]  ⁷² 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.

[4:7]  ⁷³ tn See the note on “fellow slave” in 1:7.

[4:7]  ⁷⁴ tn Grk “all things according to me.”