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Deuteronomy 4:1

Context
The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances 1  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, 2  is giving you.

Proverbs 22:19-20

Context

22:19 So that 3  your confidence may be in the Lord,

I am making them known to you today 4  – even you.

22:20 Have I not written thirty sayings 5  for you,

sayings 6  of counsel and knowledge,

Matthew 28:20

Context
28:20 teaching them to obey everything I have commanded you. And remember, 7  I am with you 8  always, to the end of the age.” 9 

Acts 20:27

Context
20:27 For I did not hold back from 10  announcing 11  to you the whole purpose 12  of God.

Acts 20:1

Context
Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 13  them and saying farewell, 14  he left to go to Macedonia. 15 

Colossians 1:28

Context
1:28 We proclaim him by instructing 16  and teaching 17  all people 18  with all wisdom so that we may present every person mature 19  in Christ.

Colossians 1:3

Context
Paul’s Thanksgiving and Prayer for the Church

1:3 We always 20  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Colossians 1:1

Context
Salutation

1:1 From Paul, 21  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:1-2

Context
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.

Hebrews 3:5

Context
3:5 Now Moses was faithful in all God’s 22  house 23  as a servant, to testify to the things that would be spoken.
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[4:1]  1 tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  2 tn Heb “fathers” (also in vv. 31, 37).

[22:19]  3 tn The form לִהְיוֹת (lihyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).

[22:19]  4 tn Heb “I cause you to know.” The term “today” indicates that the verb should have the instantaneous nuance, and so an English present tense is used in the translation (“am making…known”).

[22:20]  5 tn Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so KJV, ASV, NASB, NKJV), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. NAB, NIV, NRSV, NLT).

[22:20]  6 tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.

[28:20]  7 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  8 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  9 tc Most mss (Ac Θ Ë13 Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W Ë1 33 al lat sa.

[20:27]  10 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  11 tn Or “proclaiming,” “declaring.”

[20:27]  12 tn Or “plan.”

[20:1]  13 tn Or “exhorting.”

[20:1]  14 tn Or “and taking leave of them.”

[20:1]  15 sn Macedonia was the Roman province of Macedonia in Greece.

[1:28]  16 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]  17 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]  18 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]  19 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.

[1:3]  20 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:1]  21 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:5]  22 tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  23 sn A quotation from Num 12:7.



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