Deuteronomy 8:2

8:2 Remember the whole way by which he ¹  has brought you these forty years through the desert ²  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Deuteronomy 8:13-14

8:13 when your cattle and flocks increase, when you have plenty of silver and gold, and when you have abundance of everything, 8:14 be sure ³  you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery,

Deuteronomy 8:2

8:2 Remember the whole way by which he ⁴  has brought you these forty years through the desert ⁵  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Deuteronomy 14:10

14:10 but whatever does not have fins and scales you may not eat; it is ritually impure to you.

Deuteronomy 14:2

14:2 For you are a people holy ⁶  to the Lord your God. He ⁷  has chosen you to be his people, prized ⁸  above all others on the face of the earth.

Deuteronomy 25:19

25:19 So when the Lord your God gives you relief from all the enemies who surround you in the land he ⁹  is giving you as an inheritance, ¹⁰  you must wipe out the memory of the Amalekites from under heaven ¹¹  – do not forget! ¹² 

Deuteronomy 26:16

Narrative Interlude

26:16 Today the Lord your God is commanding you to keep these statutes and ordinances, something you must do with all your heart and soul. ¹³ 

Deuteronomy 32:25-26

32:25 The sword will make people childless outside,

and terror will do so inside;

they will destroy ¹⁴  both the young man and the virgin,

the infant and the gray-haired man.

The Weakness of Other Gods

32:26 “I said, ‘I want to cut them in pieces. ¹⁵ 

I want to make people forget they ever existed.

Deuteronomy 33:12

Blessing on Benjamin

33:12 Of Benjamin he said:

The beloved of the Lord will live safely by him;

he protects him all the time,

and the Lord ¹⁶  places him on his chest. ¹⁷ 

Deuteronomy 33:19

33:19 They will summon peoples to the mountain,

there they will sacrifice proper ¹⁸  sacrifices;

for they will enjoy ¹⁹  the abundance of the seas,

and the hidden treasures of the shores. ²⁰ 

Deuteronomy 33:23

Blessing on Naphtali

33:23 Of Naphtali he said:

O Naphtali, overflowing with favor,

and full of the Lord’s blessing,

possess the west and south.

Deuteronomy 34:1

The Death of Moses

34:1 Then Moses ascended from the deserts of Moab to Mount Nebo, to the summit of Pisgah, which is opposite Jericho. ²¹  The Lord showed him the whole land – Gilead to Dan,

Psalms 131:1-2

Psalm 131 ²² 

A song of ascents, ²³  by David.

131:1 O Lord, my heart is not proud,

nor do I have a haughty look. ²⁴ 

I do not have great aspirations,

or concern myself with things that are beyond me. ²⁵ 

131:2 Indeed ²⁶  I am composed and quiet, ²⁷ 

like a young child carried by its mother; ²⁸ 

I am content like the young child I carry. ²⁹ 

Isaiah 2:12

2:12 Indeed, the Lord who commands armies has planned a day of judgment, ³⁰ 

for ³¹  all the high and mighty,

for all who are proud – they will be humiliated;

Daniel 5:20-23

5:20 And when his mind ³²  became arrogant ³³  and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind ³⁴  was changed to that of an animal, he lived ³⁵  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

5:22 “But you, his son ³⁶  Belshazzar, have not humbled yourself, ³⁷  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 ³⁸  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ³⁹  your very breath and all your ways!

Habakkuk 2:4

2:4 Look, the one whose desires are not upright will faint from exhaustion, ⁴⁰ 

but the person of integrity ⁴¹  will live ⁴²  because of his faithfulness. ⁴³ 

Habakkuk 2:2

The Lord Assures Habakkuk

2:2 The Lord responded: ⁴⁴ 

“Write down this message! ⁴⁵  Record it legibly on tablets,

so the one who announces ⁴⁶  it may read it easily. ⁴⁷ 

Colossians 1:7

1:7 You learned the gospel ⁴⁸  from Epaphras, our dear fellow slave ⁴⁹  – a ⁵⁰  faithful minister of Christ on our ⁵¹  behalf –

Colossians 1:1

Salutation

1:1 From Paul, ⁵²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:5

1:5 Your faith and love have arisen ⁵³  from the hope laid up ⁵⁴  for you in heaven, which you have heard about in the message of truth, the gospel ⁵⁵ 

[8:2]  ¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ² tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[8:14]  ³ tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.

[8:2]  ⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ⁵ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[14:2]  ⁶ tn Or “set apart.”

[14:2]  ⁷ tn Heb “The Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[14:2]  ⁸ tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

[25:19]  ⁹ tn Heb “ the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[25:19]  ¹⁰ tn The Hebrew text includes “to possess it.”

[25:19]  ¹¹ tn Or “from beneath the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[25:19]  ¹² sn This command is fulfilled in 1 Sam 15:1-33.

[26:16]  ¹³ tn Or “mind and being”; cf. NCV “with your whole being”; TEV “obey them faithfully with all your heart.”

[32:25]  ¹⁴ tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.

[32:26]  ¹⁵ tc The LXX reads “I said I would scatter them.” This reading is followed by a number of English versions (e.g., KJV, ASV, NIV, NCV, NRSV, NLT, CEV).

[33:12]  ¹⁶ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[33:12]  ¹⁷ tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.

[33:19]  ¹⁸ tn Or “acceptable”; Heb “righteous” (so NASB).

[33:19]  ¹⁹ tn Heb “suck.”

[33:19]  ²⁰ tn Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”

[34:1]  ²¹ sn For the geography involved, see note on the term “Pisgah” in Deut 3:17.

[131:1]  ²² sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.

[131:1]  ²³ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[131:1]  ²⁴ tn Heb “and my eyes are not lifted up.”

[131:1]  ²⁵ tn Heb “I do not walk in great things, and in things too marvelous for me.”

[131:2]  ²⁶ tn Or “but.”

[131:2]  ²⁷ tn Heb “I make level and make quiet my soul.”

[131:2]  ²⁸ tn Heb “like a weaned [one] upon his mother.”

[131:2]  ²⁹ tn Heb “like the weaned [one] upon me, my soul.”

[2:12]  ³⁰ tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”

[2:12]  ³¹ tn Or “against” (NAB, NASB, NRSV).

[5:20]  ³² tn Aram “heart.”

[5:20]  ³³ sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

[5:21]  ³⁴ tn Aram “heart.”

[5:21]  ³⁵ tn Aram “his dwelling.”

[5:22]  ³⁶ tn Or “descendant”; or “successor.”

[5:22]  ³⁷ tn Aram “your heart.”

[5:23]  ³⁸ tn Aram “which.”

[5:23]  ³⁹ tn Aram “in whose hand [are].”

[2:4]  ⁴⁰ tn The meaning of this line is unclear, primarily because of the uncertainty surrounding the second word, עֲפְּלָה (’apÿlah). Some read this as an otherwise unattested verb עָפַל (’afal, “swell”) from which are derived nouns meaning “mound” and “hemorrhoid.” This “swelling” is then understood in an abstract sense, “swell with pride.” This would yield a translation, “As for the proud, his desires are not right within him” (cf. NASB “as for the proud one”; NIV “he is puffed up”; NRSV “Look at the proud!”). A multitude of other interpretations of this line, many of which involve emendations of the problematic form, may be found in the commentaries and periodical literature. The present translation assumes an emendation to a Pual form of the verb עָלַף (’alaf, “be faint, exhausted”). (See its use in the Pual in Isa 51:20, and in the Hitpael in Amos 8:13 and Jonah 4:8.) In the antithetical parallelism of the verse, it corresponds to חָיָה (khayah, “live”). The phrase לֹא יָשְׁרָה נַפְשׁוֹ בּוֹ (lo’ yoshrah nafsho bo), literally, “not upright his desire within him,” is taken as a substantival clause that contrasts with צַדִּיק (tsadiq, “the righteous one”) and serves as the subject of the preceding verb. Here נֶפֶשׁ (nefesh) is understood in the sense of “desire” (see BDB 660-61 s.v. נֶפֶשׁ for a list of passages where the word carries this sense).

[2:4]  ⁴¹ tn Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

[2:4]  ⁴² tn Or “will be preserved.” In the immediate context this probably refers to physical preservation through both the present oppression and the coming judgment (see Hab 3:16-19).

[2:4]  ⁴³ tn Or “loyalty”; or “integrity.” The Hebrew word אֱמוּנָה (’emunah) has traditionally been translated “faith,” but the term nowhere else refers to “belief” as such. When used of human character and conduct it carries the notion of “honesty, integrity, reliability, faithfulness.” The antecedent of the suffix has been understood in different ways. It could refer to God’s faithfulness, but in this case one would expect a first person suffix (the original form of the LXX has “my faithfulness” here). Others understand the “vision” to be the antecedent. In this case the reliability of the prophecy is in view. For a statement of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 111-12. The present translation assumes that the preceding word “[the person of] integrity” is the antecedent. In this case the Lord is assuring Habakkuk that those who are truly innocent will be preserved through the coming oppression and judgment by their godly lifestyle, for God ultimately rewards this type of conduct. In contrast to these innocent people, those with impure desires (epitomized by the greedy Babylonians; see v. 5) will not be able to withstand God’s judgment (v. 4a).

[2:2]  ⁴⁴ tn Heb “the Lord answered and said.” The redundant expression “answered and said” has been simplified in the translation as “responded.”

[2:2]  ⁴⁵ tn Heb “[the] vision.”

[2:2]  ⁴⁶ tn Or “reads from.”

[2:2]  ⁴⁷ tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily.

[1:7]  ⁴⁸ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁴⁹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ⁵⁰ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁵¹ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:1]  ⁵² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:5]  ⁵³ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁵⁴ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁵⁵ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.