Isaiah 26:20-21

26:20 Go, my people! Enter your inner rooms!

Close your doors behind you!

Hide for a little while,

until his angry judgment is over! ¹ 

26:21 For look, the Lord is coming out of the place where he lives, ² 

to punish the sin of those who live on the earth.

The earth will display the blood shed on it;

it will no longer cover up its slain. ³ 

Habakkuk 3:16

Habakkuk Declares His Confidence

3:16 I listened and my stomach churned; ⁴ 

the sound made my lips quiver.

My frame went limp, as if my bones were decaying, ⁵ 

and I shook as I tried to walk. ⁶ 

I long ⁷  for the day of distress

to come upon ⁸  the people who attack us.

Habakkuk 3:2

3:2 Lord, I have heard the report of what you did; ⁹ 

I am awed, ¹⁰  Lord, by what you accomplished. ¹¹ 

In our time ¹²  repeat those deeds; ¹³ 

in our time reveal them again. ¹⁴ 

But when you cause turmoil, remember to show us mercy! ¹⁵ 

Colossians 4:17-18

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

4:18 I, Paul, write this greeting by my own hand. ¹⁶  Remember my chains. ¹⁷  Grace be with you. ¹⁸ 

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 1:7-8

1:7 You learned the gospel ¹⁹  from Epaphras, our dear fellow slave ²⁰  – a ²¹  faithful minister of Christ on our ²²  behalf – 1:8 who also told us of your love in the Spirit.

Hebrews 4:9

4:9 Consequently a Sabbath rest remains for the people of God.

Revelation 14:13

14:13 Then ²³  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ²⁴  because their deeds will follow them.” ²⁵ 

[26:20]  ¹ tn Heb “until anger passes by.”

[26:21]  ² tn Heb “out of his place” (so KJV, ASV).

[26:21]  ³ sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.

[3:16]  ⁴ tn Heb “my insides trembled.”

[3:16]  ⁵ tn Heb “decay entered my bones.”

[3:16]  ⁶ tc Heb “beneath me I shook, which….” The Hebrew term אֲשֶׁר (’asher) appears to be a relative pronoun, but a relative pronoun does not fit here. The translation assumes a reading אֲשֻׁרָי (’ashuray, “my steps”) as well as an emendation of the preceding verb to a third plural form.

[3:16]  ⁷ tn The translation assumes that אָנוּחַ (’anuakh) is from the otherwise unattested verb נָוָח (navakh, “sigh”; see HALOT 680 s.v. II נוח; so also NEB). Most take this verb as נוּחַ (nuakh, “to rest”) and translate, “I wait patiently” (cf. NIV).

[3:16]  ⁸ tn Heb “to come up toward.”

[3:2]  ⁹ tn Heb “your report,” that is, “the report concerning you.”

[3:2]  ¹⁰ tn Heb “I fear.” Some prefer to read, “I saw, Lord, what you accomplished” (cf. NEB).

[3:2]  ¹¹ tn Heb “your work.”

[3:2]  ¹² tn Heb “in the midst of years.” The meaning of the phrase, which occurs only here in the OT, is uncertain (cf. NIV “in our day”; NEB, NASB “in the midst of the years”).

[3:2]  ¹³ tn Heb “revive it” (i.e., “your work”).

[3:2]  ¹⁴ tn Heb “make known.” The implied object is “your deeds”; the pronoun “them,” referring to “deeds” in the previous line, was employed in the translation to avoid redundancy. The suffix on the form חַיֵּיהוּ (khayyehu, “revive it”) does double duty in the parallelism.

[3:2]  ¹⁵ tn Heb “in turmoil remember [to show] compassion.”

[4:18]  ¹⁶ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ¹⁷ tn Or “my imprisonment.”

[4:18]  ¹⁸ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). 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, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.

[1:7]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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.

[14:13]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ²⁴ tn Or “from their trouble” (L&N 22.7).

[14:13]  ²⁵ tn Grk “their deeds will follow with them.”