Deuteronomy 5:3

5:3 He ¹  did not make this covenant with our ancestors ²  but with us, we who are here today, all of us living now.

Jeremiah 32:39

32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ³  their own good and the good of the children who descend from them.

Jeremiah 50:5

50:5 They will ask the way to Zion;

they will turn their faces toward it.

They will come ⁴  and bind themselves to the Lord

in a lasting covenant that will never be forgotten. ⁵ 

Acts 2:39

2:39 For the promise ⁶  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Acts 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ⁷  when the day of Pentecost had come, they were all together in one place.

Colossians 1:14

1:14 in whom we have redemption, ⁸  the forgiveness of sins.

[5:3]  ¹ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[5:3]  ² tn Heb “fathers.”

[32:39]  ³ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[50:5]  ⁴ tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).

[50:5]  ⁵ sn See Jer 32:40 and the study note there for the nature of this lasting agreement.

[2:39]  ⁶ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[2:1]  ⁷ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:14]  ⁸ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.