Deuteronomy 12:7

12:7 Both you and your families ¹  must feast there before the Lord your God and rejoice in all the output of your labor with which he ²  has blessed you.

Deuteronomy 14:26

14:26 Then you may spend the money however you wish for cattle, sheep, wine, beer, or whatever you desire. You and your household may eat there in the presence of the Lord your God and enjoy it.

Deuteronomy 14:1

The Holy and the Profane

14:1 You are children ³  of the Lord your God. Do not cut yourselves or shave your forehead bald ⁴  for the sake of the dead.

Deuteronomy 16:7

16:7 You must cook ⁵  and eat it in the place the Lord your God chooses; you may return the next morning to your tents.

Deuteronomy 16:1

The Passover-Unleavened Bread Festival

16:1 Observe the month Abib ⁶  and keep the Passover to the Lord your God, for in that month ⁷  he ⁸  brought you out of Egypt by night.

Deuteronomy 29:22

29:22 The generation to come – your descendants who will rise up after you, as well as the foreigner who will come from distant places – will see ⁹  the afflictions of that land and the illnesses that the Lord has brought on it.

Jeremiah 17:9-10

17:9 The human mind is more deceitful than anything else.

It is incurably bad. ¹⁰  Who can understand it?

17:10 I, the Lord, probe into people’s minds.

I examine people’s hearts. ¹¹ 

I deal with each person according to how he has behaved.

I give them what they deserve based on what they have done.

Hosea 8:13

8:13 They offer up sacrificial gifts to me,

and eat the meat,

but the Lord does not accept their sacrifices. ¹² 

Soon he will remember their wrongdoing,

he will punish their sins,

and they will return to Egypt.

Hosea 9:4

9:4 They will not pour out drink offerings of wine to the Lord;

they will not please him with their sacrifices.

Their sacrifices will be like bread eaten while in mourning;

all those who eat them will make themselves ritually unclean.

For their bread will be only to satisfy their appetite;

it will not come into the temple of the Lord.

Hosea 9:1

Fertility Cult Festivals Have Intoxicated Israel

9:1 O Israel, do not rejoice jubilantly ¹³  like the nations,

for you are unfaithful ¹⁴  to your God.

You love to receive a prostitute's wages ¹⁵ 

on all the floors where you thresh your grain.

Colossians 1:1

Salutation

1:1 From Paul, ¹⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:20-21

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁷  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁸  minds ¹⁹  as expressed through ²⁰  your evil deeds,

Colossians 1:26-29

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 ²¹  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing ²²  and teaching ²³  all people ²⁴  with all wisdom so that we may present every person mature ²⁵  in Christ. 1:29 Toward this goal ²⁶  I also labor, struggling according to his power that powerfully ²⁷  works in me.

Colossians 3:17

3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

[12:7]  ¹ tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.

[12:7]  ² tn Heb “the Lord your God.” See note on “he” in 12:5.

[14:1]  ³ tn Heb “sons” (so NASB); TEV, NLT “people.”

[14:1]  ⁴ sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.

[16:7]  ⁵ tn The rules that governed the Passover meal are found in Exod 12:1-51, and Deut 16:1-8. The word translated “cook” (בָּשַׁל, bashal) here is translated “boil” in other places (e.g. Exod 23:19, 1 Sam 2:13-15). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people “cooked (בָּשַׁל, bashal) the Passover sacrifices over the open fire.” The use of בָּשַׁל (bashal) with “fire” (אֵשׁ, ’esh) suggests that the word could be used to speak of boiling or roasting.

[16:1]  ⁷ sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

[16:1]  ⁸ tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

[16:1]  ⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[29:22]  ⁹ tn Heb “will say and see.” One expects a quotation to appear, but it seems to be omitted. To avoid confusion in the translation, the verb “will say” is omitted.

[17:9]  ¹¹ tn Or “incurably deceitful”; Heb “It is incurable.” For the word “deceitful” compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective “incurable” compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a “woeful day” (i.e., day of irreparable devastation).

[17:10]  ¹³ tn The term rendered “mind” here and in the previous verse is actually the Hebrew word for “heart.” However, in combination with the word rendered “heart” in the next line, which is the Hebrew for “kidneys,” it is best rendered “mind” because the “heart” was considered the center of intellect, conscience, and will and the “kidneys” the center of emotions.

[8:13]  ¹⁵ tn Heb “does not accept them”; the referent (their sacrifices) has been specified in the translation for clarity.

[9:1]  ¹⁷ tn Heb “do not rejoice unto jubilation”; KJV “Rejoice not…for joy”; NASB “Do not rejoice…with exultation.”

[9:1]  ¹⁸ tn Heb “you have committed adultery”; NRSV “you have played the whore.”

[9:1]  ¹⁹ tn Heb “you love the wages of the prostitute” (NIV similar); NAB “loving a harlot’s hire.”

[1:1]  ¹⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:20]  ²¹ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:21]  ²³ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁴ 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]  ²⁵ 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.

[1:27]  ²⁵ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:28]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.

[1:29]  ²⁹ 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]  ³⁰ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”