Deuteronomy 31:11-13

31:11 when all Israel comes to appear before the Lord your God in the place he chooses, you must read this law before them ¹  within their hearing. 31:12 Gather the people – men, women, and children, as well as the resident foreigners in your villages – so they may hear and thus learn about and fear the Lord your God and carefully obey all the words of this law. 31:13 Then their children, who have not known this law, ²  will also hear about and learn to fear the Lord your God for as long as you live in the land you are crossing the Jordan to possess.”

Acts 13:15

13:15 After the reading from the law and the prophets, ³  the leaders of the synagogue ⁴  sent them a message, ⁵  saying, “Brothers, ⁶  if you have any message ⁷  of exhortation ⁸  for the people, speak it.” ⁹ 

Colossians 4:16

4:16 And after ¹⁰  you have read this letter, have it read ¹¹  to the church of Laodicea. In turn, read the letter from Laodicea ¹²  as well.

Colossians 4:1

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

Colossians 1:27

1:27 God wanted to make known to them the glorious ¹³  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

[31:11]  ¹ tn Heb “before all Israel.”

[31:13]  ² tn The phrase “this law” is not in the Hebrew text, but English style requires an object for the verb here. Other translations also supply the object which is otherwise implicit (cf. NIV “who do not know this law”; TEV “who have never heard the Law of the Lord your God”).

[13:15]  ³ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ⁴ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ⁵ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁷ tn Or “word.”

[13:15]  ⁸ tn Or “encouragement.”

[13:15]  ⁹ tn Or “give it.”

[4:16]  ¹⁰ tn Grk “when.”

[4:16]  ¹¹ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ¹² sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[1:27]  ¹³ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”