Daniel 9:25

9:25 So know and understand:

From the issuing of the command ¹  to restore and rebuild

Jerusalem ²  until an anointed one, a prince arrives, ³ 

there will be a period of seven weeks ⁴  and sixty-two weeks.

It will again be built, ⁵  with plaza and moat,

but in distressful times.

Daniel 9:1

Daniel Prays for His People

9:1 In the first year of Darius ⁶  son of Ahasuerus, ⁷  who was of Median descent and who had been ⁸  appointed king over the Babylonian ⁹  empire –

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁰  in the saints’ ¹¹  inheritance in the light.

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, ¹²  have not ceased praying for you and asking God ¹³  to fill ¹⁴  you with the knowledge of his will in all spiritual wisdom and understanding,

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁵ 

Colossians 1:2

1:2 to the saints, the faithful ¹⁶  brothers and sisters ¹⁷  in Christ, at Colossae. Grace and peace to you ¹⁸  from God our Father! ¹⁹ 

Colossians 1:7

1:7 You learned the gospel ²⁰  from Epaphras, our dear fellow slave ²¹  – a ²²  faithful minister of Christ on our ²³  behalf –

Ephesians 6:11-20

6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ²⁴  of the devil. 6:12 For our struggle ²⁵  is not against flesh and blood, ²⁶  but against the rulers, against the powers, against the world rulers of this darkness, ²⁷  against the spiritual forces ²⁸  of evil in the heavens. ²⁹  6:13 For this reason, take up the full armor of God so that you may be able to stand your ground ³⁰  on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening ³¹  the belt of truth around your waist, ³²  by putting on the breastplate of righteousness, 6:15 by fitting your ³³  feet with the preparation that comes from the good news ³⁴  of peace, ³⁵  6:16 and in all of this, ³⁶  by taking up the shield ³⁷  of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation ³⁸  and the sword ³⁹  of the Spirit, which is the word of God. 6:18 With every prayer and petition, pray ⁴⁰  at all times in the Spirit, and to this end ⁴¹  be alert, with all perseverance and requests for all the saints. 6:19 Pray ⁴²  for me also, that I may be given the message when I begin to speak ⁴³  – that I may confidently make known ⁴⁴  the mystery of the gospel, 6:20 for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak.

Philippians 1:28

1:28 and by not being intimidated in any way by your opponents. This is ⁴⁵  a sign of their ⁴⁶  destruction, but of your salvation – a sign which ⁴⁷  is from God.

Philippians 1:2

1:2 Grace and peace to you ⁴⁸  from God our Father and the Lord Jesus Christ!

Philippians 2:3

2:3 Instead of being motivated by selfish ambition ⁴⁹  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

Philippians 2:2

2:2 complete my joy and be of the same mind, ⁵⁰  by having the same love, being united in spirit, ⁵¹  and having one purpose.

Philippians 4:7

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ⁵²  in Christ Jesus.

[9:25]  ¹ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ³ tn The word “arrives” is added in the translation for clarification.

[9:25]  ⁴ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  ⁵ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:1]  ⁶ sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 B.C.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the vav (ו) may be understood as vav explicativum, meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C. Daniel would have been approximately eighty-two years old at this time.

[9:1]  ⁷ tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”

[9:1]  ⁸ tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.

[9:1]  ⁹ tn Heb “was made king over the kingdom of the Chaldeans.”

[1:12]  ¹⁰ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹¹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:9]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[1:13]  ¹⁵ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Or “Grace to you and peace.”

[1:2]  ¹⁹ 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.

[1:7]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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.

[6:11]  ²⁴ tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[6:12]  ²⁵ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ²⁶ tn Grk “blood and flesh.”

[6:12]  ²⁷ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  ²⁸ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ²⁹ sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.

[6:13]  ³⁰ tn The term ἀνθίστημι (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (sthnai; cf. also στῆτε [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.

[6:14]  ³¹ sn The four participles fastening… putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.

[6:14]  ³² tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.

[6:15]  ³³ tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.

[6:15]  ³⁴ tn Grk “gospel.” However, this is not a technical term here.

[6:15]  ³⁵ tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”

[6:16]  ³⁶ tn Grk “in everything.”

[6:16]  ³⁷ sn The Greek word translated shield (θυρεός, qureos) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears.

[6:17]  ³⁸ sn An allusion to Isa 59:17.

[6:17]  ³⁹ sn The Greek term translated sword (μάχαιρα, macaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).

[6:18]  ⁴⁰ tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.

[6:18]  ⁴¹ tn Grk “and toward it.”

[6:19]  ⁴² tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ⁴³ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ⁴⁴ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

[1:28]  ⁴⁵ tn Grk “which is,” continuing the sentence begun in v. 27.

[1:28]  ⁴⁶ tn Grk “to them.”

[1:28]  ⁴⁷ tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.

[1:2]  ⁴⁸ tn Grk “Grace to you and peace.”

[2:3]  ⁴⁹ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

[2:2]  ⁵⁰ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ⁵¹ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[4:7]  ⁵² tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.