Ezekiel 33:6-8

33:6 But suppose the watchman sees the sword coming and does not blow the trumpet to warn the people. Then the sword comes and takes one of their lives. He is swept away for his iniquity, ¹  but I will hold the watchman accountable for that person’s death.’ ² 

33:7 “As for you, son of man, I have made you a watchman ³  for the house of Israel. Whenever you hear a word from my mouth, you must warn them on my behalf. 33:8 When I say to the wicked, ‘O wicked man, you must certainly die,’ ⁴  and you do not warn ⁵  the wicked about his behavior, ⁶  the wicked man will die for his iniquity, but I will hold you accountable for his death. ⁷ 

Ezekiel 33:2

33:2 “Son of man, speak to your people, ⁸  and say to them, ‘Suppose I bring a sword against the land, and the people of the land take one man from their borders and make him their watchman.

Ezekiel 19:10

19:10 “‘Your mother was like a vine in your vineyard, ⁹  planted by water.

It was fruitful and full of branches because it was well-watered.

Isaiah 58:1

The Lord Desires Genuine Devotion

58:1 “Shout loudly! Don’t be quiet!

Yell as loud as a trumpet!

Confront my people with their rebellious deeds; ¹⁰ 

confront Jacob’s family with their sin! ¹¹ 

Jeremiah 6:10

6:10 I answered, ¹² 

“Who would listen

if I spoke to them and warned them? ¹³ 

Their ears are so closed ¹⁴ 

that they cannot hear!

Indeed, ¹⁵  what the Lord says is offensive to them.

They do not like it at all. ¹⁶ 

Habakkuk 2:1

2:1 I will stand at my watch post;

I will remain stationed on the city wall. ¹⁷ 

I will keep watching, so I can see what he says to me

and can know ¹⁸  how I should answer

when he counters my argument. ¹⁹ 

Matthew 3:7

3:7 But when he saw many Pharisees ²⁰  and Sadducees ²¹  coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath?

Matthew 3:1

The Ministry of John the Baptist

3:1 In those days John the Baptist came into the wilderness ²²  of Judea proclaiming,

Colossians 4:14

4:14 Our dear friend Luke the physician and Demas greet you.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²³  all patience and steadfastness, joyfully

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁴  whether things on earth or things in heaven.

Colossians 1:28

1:28 We proclaim him by instructing ²⁵  and teaching ²⁶  all people ²⁷  with all wisdom so that we may present every person mature ²⁸  in Christ.

Colossians 1:1

Salutation

1:1 From Paul, ²⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:14

1:14 in whom we have redemption, ³⁰  the forgiveness of sins.

[33:6]  ¹ tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. 8 and 9; 3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.

[33:6]  ² tn Heb “his blood from the hand of the watchman I will seek.”

[33:7]  ³ sn Jeremiah (Jer 6:17) and Habakkuk (Hab 2:1) also served in the role of a watchman.

[33:8]  ⁴ tn The same expression occurs in Gen 2:17.

[33:8]  ⁵ tn Heb “and you do not speak to warn.”

[33:8]  ⁶ tn Heb “way.”

[33:8]  ⁷ tn Heb “and his blood from your hand I will seek.”

[33:2]  ⁸ tn Heb “sons of your people.”

[19:10]  ⁹ tc The Hebrew text reads “in your blood,” but most emend to “in your vineyard,” assuming a ב-כ (beth-kaph) confusion. See L. C. Allen, Ezekiel (WBC), 1:284. Another attractive emendation assumes a faulty word division and yields the reading “like a vine full of tendrils, which/because…”; see D. I. Block, Ezekiel (NICOT), 1:607, n. 68.

[58:1]  ¹⁰ tn Heb “declare to my people their rebellion.”

[58:1]  ¹¹ tn Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).

[6:10]  ¹² tn These words are not in the text but are supplied in the translation for clarity.

[6:10]  ¹³ tn Or “To whom shall I speak? To whom shall I give warning? Who will listen?” Heb “Unto whom shall I speak and give warning that they may listen?”

[6:10]  ¹⁴ tn Heb “are uncircumcised.”

[6:10]  ¹⁵ tn Heb “Behold!”

[6:10]  ¹⁶ tn Heb “They do not take pleasure in it.”

[2:1]  ¹⁷ sn Habakkuk compares himself to a watchman stationed on the city wall who keeps his eyes open for approaching messengers or danger.

[2:1]  ¹⁸ tn The word “know” is supplied in the translation for clarification.

[2:1]  ¹⁹ tn Heb “concerning my correction [or, “reproof”].”

[3:7]  ²⁰ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[3:7]  ²¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[3:1]  ²² tn Or “desert.”

[1:11]  ²³ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:20]  ²⁴ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:28]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:14]  ³⁰ 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.