Jeremiah 6:10

6:10 I answered, ¹ 

“Who would listen

if I spoke to them and warned them? ² 

Their ears are so closed ³ 

that they cannot hear!

Indeed, ⁴  what the Lord says is offensive to them.

They do not like it at all. ⁵ 

Ezekiel 3:17-21

3:17 “Son of man, I have appointed you a watchman ⁶  for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me. 3:18 When I say to the wicked, “You will certainly die,” ⁷  and you do not warn him – you do not speak out to warn the wicked to turn from his wicked deed and wicked lifestyle so that he may live – that wicked person will die for his iniquity, ⁸  but I will hold you accountable for his death. ⁹  3:19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life. ¹⁰ 

3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle ¹¹  before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death. 3:21 However, if you warn the righteous person not to sin, and he ¹²  does not sin, he will certainly live because he was warned, and you will have saved your own life.”

Ezekiel 33:4-9

33:4 but there is one who hears the sound of the trumpet yet does not heed the warning. Then the sword comes and sweeps him away. He will be responsible for his own death. ¹³  33:5 He heard the sound of the trumpet but did not heed the warning, so he is responsible for himself. ¹⁴  If he had heeded the warning, he would have saved his life. 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, ¹⁵  but I will hold the watchman accountable for that person’s death.’ ¹⁶ 

33:7 “As for you, son of man, I have made you a watchman ¹⁷  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,’ ¹⁸  and you do not warn ¹⁹  the wicked about his behavior, ²⁰  the wicked man will die for his iniquity, but I will hold you accountable for his death. ²¹  33:9 But if you warn the wicked man to change his behavior, ²²  and he refuses to change, ²³  he will die for his iniquity, but you have saved your own life.

Matthew 3:7

3:7 But when he saw many Pharisees ²⁴  and Sadducees ²⁵  coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath?

Acts 20:27-28

20:27 For I did not hold back from ²⁶  announcing ²⁷  to you the whole purpose ²⁸  of God. 20:28 Watch out for ²⁹  yourselves and for all the flock of which ³⁰  the Holy Spirit has made you overseers, ³¹  to shepherd the church of God ³²  that he obtained ³³  with the blood of his own Son. ³⁴ 

Acts 20:31

20:31 Therefore be alert, ³⁵  remembering that night and day for three years I did not stop warning ³⁶  each one of you with tears.

Acts 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ³⁷  them and saying farewell, ³⁸  he left to go to Macedonia. ³⁹ 

Colossians 4:14

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

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Colossians 1:12-14

1:12 giving thanks to the Father who has qualified you to share ⁴⁰  in the saints’ ⁴¹  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁴²  1:14 in whom we have redemption, ⁴³  the forgiveness of sins.

[6:10]  ¹ tn These words are not in the text but are supplied in the translation for clarity.

[6:10]  ² 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]  ³ tn Heb “are uncircumcised.”

[6:10]  ⁴ tn Heb “Behold!”

[6:10]  ⁵ tn Heb “They do not take pleasure in it.”

[3:17]  ⁶ tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.

[3:18]  ⁷ sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.

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

[3:18]  ⁹ tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).

[3:19]  ¹⁰ tn Verses 17-19 are repeated in Ezek 33:7-9.

[3:20]  ¹¹ tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.

[3:21]  ¹² tn Heb “the righteous man.”

[33:4]  ¹³ tn Heb “his blood will be on his own head.”

[33:5]  ¹⁴ tn Heb “his blood will be on him.”

[33:6]  ¹⁵ 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]  ¹⁶ tn Heb “his blood from the hand of the watchman I will seek.”

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

[33:8]  ¹⁸ tn The same expression occurs in Gen 2:17.

[33:8]  ¹⁹ tn Heb “and you do not speak to warn.”

[33:8]  ²⁰ tn Heb “way.”

[33:8]  ²¹ tn Heb “and his blood from your hand I will seek.”

[33:9]  ²² tn Heb “from his way to turn from it.”

[33:9]  ²³ tn Heb “and he does not turn from his way.”

[3:7]  ²⁴ 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]  ²⁵ 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.

[20:27]  ²⁶ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ²⁷ tn Or “proclaiming,” “declaring.”

[20:27]  ²⁸ tn Or “plan.”

[20:28]  ²⁹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ³⁰ tn Grk “in which.”

[20:28]  ³¹ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ³² tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ³³ tn Or “acquired.”

[20:28]  ³⁴ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:31]  ³⁵ tn Or “be watchful.”

[20:31]  ³⁶ tn Or “admonishing.”

[20:1]  ³⁷ tn Or “exhorting.”

[20:1]  ³⁸ tn Or “and taking leave of them.”

[20:1]  ³⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[1:12]  ⁴⁰ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁴¹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ⁴² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ⁴³ 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.