Leviticus 17:7

17:7 So they must no longer offer ¹  their sacrifices to the goat demons, ²  acting like prostitutes by going after them. ³  This is to be a perpetual statute for them throughout their generations. ⁴ 

Deuteronomy 32:17

32:17 They sacrificed to demons, not God,

to gods they had not known;

to new gods who had recently come along,

gods your ancestors ⁵  had not known about.

Deuteronomy 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ⁶ 

as rain drops upon the grass,

and showers upon new growth.

Deuteronomy 22:17

22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out ⁷  before the city’s elders.

Deuteronomy 22:2

22:2 If the owner ⁸  does not live ⁹  near you or you do not know who the owner is, ¹⁰  then you must corral the animal ¹¹  at your house and let it stay with you until the owner looks for it; then you must return it to him.

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. ¹²  The Lord showed him the whole land – Gilead to Dan,

Psalms 106:37

106:37 They sacrificed their sons and daughters to demons. ¹³ 

Isaiah 2:8

2:8 Their land is full of worthless idols;

they worship ¹⁴  the product of their own hands,

what their own fingers have fashioned.

Jeremiah 25:6

25:6 Do not pay allegiance to ¹⁵  other gods and worship and serve them. Do not make me angry by the things that you do. ¹⁶  Then I will not cause you any harm.’

Jeremiah 44:8

44:8 That is what will result from your making me angry by what you are doing. ¹⁷  You are making me angry by sacrificing to other gods here in the land of Egypt where you live. You will be destroyed for doing that! You will become an example used in curses ¹⁸  and an object of ridicule among all the nations of the earth. ¹⁹ 

Acts 7:41

7:41 At ²⁰  that time ²¹  they made an idol in the form of a calf, ²²  brought ²³  a sacrifice to the idol, and began rejoicing ²⁴  in the works of their hands. ²⁵ 

Acts 19:26

19:26 And you see and hear that this Paul has persuaded ²⁶  and turned away ²⁷  a large crowd, ²⁸  not only in Ephesus ²⁹  but in practically all of the province of Asia, ³⁰  by saying ³¹  that gods made by hands are not gods at all. ³² 

Acts 19:1

Disciples of John the Baptist at Ephesus

19:1 While ³³  Apollos was in Corinth, ³⁴  Paul went through the inland ³⁵  regions ³⁶  and came to Ephesus. ³⁷  He ³⁸  found some disciples there ³⁹ 

Colossians 1:20-21

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁴⁰  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁴¹  minds ⁴²  as expressed through ⁴³  your evil deeds,

Colossians 1:1

Salutation

1:1 From Paul, ⁴⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:1

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

[17:7]  ¹ tn Heb “sacrifice.” This has been translated as “offer” for stylistic reasons to avoid the redundancy of “sacrifice their sacrifices.”

[17:7]  ² tn On “goat demons” of the desert regions see the note on Lev 16:8.

[17:7]  ³ tn Heb “which they are committing harlotry after them.”

[17:7]  ⁴ tn Heb “for your generations.”

[32:17]  ⁵ tn Heb “your fathers.”

[32:2]  ⁶ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[22:17]  ⁷ tn Heb “they will spread the garment.”

[22:2]  ⁸ tn Heb “your brother” (also later in this verse).

[22:2]  ⁹ tn Heb “is not.” The idea of “residing” is implied.

[22:2]  ¹⁰ tn Heb “and you do not know him.”

[22:2]  ¹¹ tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.

[34:1]  ¹² sn For the geography involved, see note on the term “Pisgah” in Deut 3:17.

[106:37]  ¹³ tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.

[2:8]  ¹⁴ tn Or “bow down to” (NIV, NRSV).

[25:6]  ¹⁵ tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.

[25:6]  ¹⁶ tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

[44:8]  ¹⁷ tn Heb “the works of your hands.” Here the phrase is qualified by the epexegetical לְ (lamed) + infinitive, לְקַטֵּר (lÿqatter, “by sacrificing [to other gods]”). For further discussion on the use of this phrase see the translator’s note on 25:6.

[44:8]  ¹⁸ tn Heb “a curse.” For the meaning of this phrase see the translator’s note on 24:9 and see the usage in 24:9; 25:18; 26:6; 29:22.

[44:8]  ¹⁹ tn Verses 7b-8 are all one long, complex sentence governed by the interrogative “Why.” The Hebrew text reads: “Why are you doing great harm to your souls [= “yourselves” (cf. BDB 660 s.v. נֶפֶשׁ 4.b[6])] so as to cut off [= destroy] from yourselves man and woman, child and baby [the terms are collective singulars and are to be interpreted as plurals] from the midst of Judah so as not to leave to yourselves a remnant by making me angry with the works of your hands by sacrificing to other gods in the land of Egypt where you have come to live so as to cut off [an example of result rather than purpose after the particle לְמַעַן (lÿma’an; see the translator’s note on 25:7)] yourselves and so that you may become a curse and an object of ridicule among all the nations of the earth.” The sentence has been broken down and restructured to better conform with contemporary English style. An attempt has been made to retain an equivalent for all the subordinations and qualifying phrases.

[7:41]  ²⁰ tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:41]  ²¹ tn Grk “In those days.”

[7:41]  ²² tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ²³ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:41]  ²⁴ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ²⁵ tn Or “in what they had done.”

[19:26]  ²⁶ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ²⁷ tn Or “misled.”

[19:26]  ²⁸ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ²⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ³⁰ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ³¹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ³² tn The words “at all” are not in the Greek text but are implied.

[19:1]  ³³ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ³⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ³⁵ tn Or “interior.”

[19:1]  ³⁶ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ³⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ³⁸ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ³⁹ tn The word “there” is not in the Greek text but is implied.

[1:20]  ⁴⁰ 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.

[1:21]  ⁴¹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁴² tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁴³ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:1]  ⁴⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.