Deuteronomy 12:32

Idolatry and False Prophets

12:32 (13:1) ¹  You ²  must be careful to do everything I am commanding you. Do not add to it or subtract from it! ³ 

Colossians 2:22

2:22 These are all destined to perish with use, founded as they are ⁴  on human commands and teachings. ⁵ 

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ⁶  and for those in Laodicea, and for those who have not met me face to face. ⁷ 

Colossians 4:1-3

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray ⁸  for us too, that ⁹  God may open a door for the message ¹⁰  so that we may proclaim ¹¹  the mystery of Christ, for which I am in chains. ¹² 

Revelation 14:11-12

14:11 And the smoke from their ¹³  torture will go up ¹⁴  forever and ever, and those who worship the beast and his image will have ¹⁵  no rest day or night, along with ¹⁶  anyone who receives the mark of his name.” 14:12 This requires ¹⁷  the steadfast endurance ¹⁸  of the saints – those who obey ¹⁹  God’s commandments and hold to ²⁰  their faith in Jesus. ²¹ 

Revelation 22:18

22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described ²²  in this book.

[12:32]  ¹ sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.

[12:32]  ² tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the “problem” by suggesting varying literary traditions – one favorable to the singular pronoun and the other to the plural – which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads “Everything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.” Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr mss propose plural for the last two. What both ancient and modern scholars tend to overlook, however, is the covenantal theological tone of the Book of Deuteronomy, one that views Israel as a collective body (singular) made up of many individuals (plural). See M. Weinfeld, Deuteronomy 1–11 (AB), 15-16; J. A. Thompson, Deuteronomy (TOTC), 21-23.

[12:32]  ³ sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).

[2:22]  ⁴ tn The expression “founded as they are” brings out the force of the Greek preposition κατά (kata).

[2:22]  ⁵ tn Grk “The commands and teachings of men.”

[2:1]  ⁶ tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁷ tn Grk “as many as have not seen my face in the flesh.”

[4:3]  ⁸ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ⁹ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ¹⁰ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ¹¹ tn Or “so that we may speak.”

[4:3]  ¹² tn Or “in prison.”

[14:11]  ¹³ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ¹⁴ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ¹⁵ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ¹⁶ tn Grk “and.”

[14:12]  ¹⁷ tn Grk “Here is.”

[14:12]  ¹⁸ tn Or “the perseverance.”

[14:12]  ¹⁹ tn Grk “who keep.”

[14:12]  ²⁰ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ²¹ tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

[22:18]  ²² tn Grk “written.”