Ephesians 4:14

4:14 So ¹  we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. ² 

Mark 13:22

13:22 For false messiahs ³  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Mark 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ⁴  All will be torn down!” ⁵ 

Colossians 2:11

2:11 In him you also were circumcised – not, however, ⁶  with a circumcision performed by human hands, but by the removal ⁷  of the fleshly body, ⁸  that is, ⁹  through the circumcision done by Christ.

Colossians 4:4

4:4 Pray that I may make it known as I should. ¹⁰ 

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹¹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Colossians 1:13-15

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹²  1:14 in whom we have redemption, ¹³  the forgiveness of sins.

The Supremacy of Christ

1:15 ¹⁴ He is the image of the invisible God, the firstborn ¹⁵  over all creation, ¹⁶ 

Colossians 1:2

1:2 to the saints, the faithful ¹⁷  brothers and sisters ¹⁸  in Christ, at Colossae. Grace and peace to you ¹⁹  from God our Father! ²⁰ 

Colossians 2:9-11

2:9 For in him all the fullness of deity lives ²¹  in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, ²²  with a circumcision performed by human hands, but by the removal ²³  of the fleshly body, ²⁴  that is, ²⁵  through the circumcision done by Christ.

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ²⁶  and for those in Laodicea, and for those who have not met me face to face. ²⁷ 

Colossians 1:8

1:8 who also told us of your love in the Spirit.

Colossians 1:2

1:2 to the saints, the faithful ²⁸  brothers and sisters ²⁹  in Christ, at Colossae. Grace and peace to you ³⁰  from God our Father! ³¹ 

Colossians 2:1-3

2:1 For I want you to know how great a struggle I have for you, ³²  and for those in Laodicea, and for those who have not met me face to face. ³³  2:2 My goal is that ³⁴  their hearts, having been knit together ³⁵  in love, may be encouraged, and that ³⁶  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ³⁷  2:3 in whom are hidden all the treasures of wisdom and knowledge.

Revelation 2:24

2:24 But to the rest of you in Thyatira, all who do not hold to this teaching ³⁸  (who have not learned the so-called “deep secrets ³⁹  of Satan”), to you I say: I do not put any additional burden on you.

Revelation 12:9

12:9 So ⁴⁰  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Revelation 13:11-15

13:11 Then ⁴¹  I saw another beast ⁴²  coming up from the earth. He ⁴³  had two horns like a lamb, ⁴⁴  but ⁴⁵  was speaking like a dragon. 13:12 He ⁴⁶  exercised all the ruling authority ⁴⁷  of the first beast on his behalf, ⁴⁸  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ⁴⁹  performed momentous signs, even making fire come down from heaven in front of people ⁵⁰  13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ⁵¹  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast ⁵²  was empowered ⁵³  to give life ⁵⁴  to the image of the first beast ⁵⁵  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Revelation 19:20

19:20 Now ⁵⁶  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁵⁷  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ⁵⁸ 

Revelation 20:2-3

20:2 He ⁵⁹  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ⁶⁰  then ⁶¹  threw him into the abyss and locked ⁶²  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

Revelation 20:7-8

Satan’s Final Defeat

20:7 Now ⁶³  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive ⁶⁴  the nations at the four corners of the earth, Gog and Magog, ⁶⁵  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁶⁶ 

[4:14]  ¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ² tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.

[13:22]  ³ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:2]  ⁴ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ⁵ tn Grk “not one stone will be left here on another which will not be thrown down.”

[2:11]  ⁶ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ⁷ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ⁸ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ⁹ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[4:4]  ¹⁰ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[1:3]  ¹¹ 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).

[1:13]  ¹² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ¹³ 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.

[1:15]  ¹⁴ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ¹⁵ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ¹⁶ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “Grace to you and peace.”

[1:2]  ²⁰ 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.

[2:9]  ²¹ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[2:11]  ²² tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ²³ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ²⁴ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ²⁵ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[2:1]  ²⁶ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁷ tn Grk “as many as have not seen my face in the flesh.”

[1:2]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “Grace to you and peace.”

[1:2]  ³¹ 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.

[2:1]  ³² tn Or “I want you to know how hard I am working for you…”

[2:1]  ³³ tn Grk “as many as have not seen my face in the flesh.”

[2:2]  ³⁴ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ³⁵ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ³⁶ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ³⁷ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:24]  ³⁸ sn That is, the teaching of Jezebel (v. 20).

[2:24]  ³⁹ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

[12:9]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[13:11]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ⁴² sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ⁴³ tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.

[13:11]  ⁴⁴ tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.

[13:11]  ⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁴⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ⁴⁸ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[13:13]  ⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁵⁰ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ⁵¹ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:15]  ⁵² tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁵³ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ⁵⁴ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ⁵⁵ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[19:20]  ⁵⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ⁵⁷ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ⁵⁸ tn Traditionally, “brimstone.”

[20:2]  ⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ⁶⁰ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁶² tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:7]  ⁶³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ⁶⁴ tn Or “mislead.”

[20:8]  ⁶⁵ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁶⁶ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).