Deuteronomy 13:11

13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. ¹ 

Deuteronomy 21:21

21:21 Then all the men of his city must stone him to death. In this way you will purge out ²  wickedness from among you, and all Israel ³  will hear about it and be afraid.

Nehemiah 13:18

13:18 Isn’t this the way your ancestors ⁴  acted, causing our God to bring on them and on this city all this misfortune? And now you are causing even more wrath on Israel, profaning the Sabbath like this!”

Daniel 4:32

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ⁵  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

Daniel 5:22-23

5:22 “But you, his son ⁶  Belshazzar, have not humbled yourself, ⁷  although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ⁸  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ⁹  your very breath and all your ways!

Daniel 5:1

Belshazzar Sees Mysterious Handwriting on a Wall

5:1 King Belshazzar ¹⁰  prepared a great banquet ¹¹  for a thousand of his nobles, and he was drinking wine in front of ¹²  them all. ¹³ 

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ¹⁴  all patience and steadfastness, joyfully

Colossians 1:2

1:2 to the saints, the faithful ¹⁵  brothers and sisters ¹⁶  in Christ, at Colossae. Grace and peace to you ¹⁷  from God our Father! ¹⁸ 

Colossians 2:6

Warnings Against the Adoption of False Philosophies

2:6 Therefore, just as you received Christ Jesus as Lord, ¹⁹  continue to live your lives ²⁰  in him,

[13:11]  ¹ sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

[21:21]  ² tn The Hebrew term בִּעַרְתָּה (bi’artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָעַר, ba’ar, “to burn”). See H. Ringgren, TDOT 2:203-4.

[21:21]  ³ tc Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisra’el, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.

[13:18]  ⁴ tn Heb “your fathers.”

[4:32]  ⁵ tn Aram “until.”

[5:22]  ⁶ tn Or “descendant”; or “successor.”

[5:22]  ⁷ tn Aram “your heart.”

[5:23]  ⁸ tn Aram “which.”

[5:23]  ⁹ tn Aram “in whose hand [are].”

[5:1]  ¹⁰ sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539 B.C.) who was king of Babylon at this time. However, Nabonidus spent long periods of time at Teima, and during those times Belshazzar his son was de facto king of Babylon. This arrangement may help to explain why later in this chapter Belshazzar promises that the successful interpreter of the handwriting on the wall will be made third ruler in the kingdom. If Belshazzar was in effect second ruler in the kingdom, this would be the highest honor he could grant.

[5:1]  ¹¹ sn This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3-8. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets.

[5:1]  ¹² sn The king probably sat at an elevated head table.

[5:1]  ¹³ tn Aram “the thousand.”

[1:11]  ¹⁴ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:2]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “Grace to you and peace.”

[1:2]  ¹⁸ 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.

[2:6]  ¹⁹ tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

[2:6]  ²⁰ tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.