Numbers 23:23

23:23 For there is no spell against ¹  Jacob,

nor is there any divination against Israel.

At this time ²  it must be said ³  of Jacob

and of Israel, ‘Look at ⁴  what God has done!’

Luke 2:14

2:14 “Glory ⁵  to God in the highest,

and on earth peace among people ⁶  with whom he is pleased!” ⁷ 

Luke 7:16

7:16 Fear ⁸  seized them all, and they began to glorify ⁹  God, saying, “A great prophet ¹⁰  has appeared ¹¹  among us!” and “God has come to help ¹²  his people!”

Luke 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ¹³  over one sinner who repents.”

Luke 15:32

15:32 It was appropriate ¹⁴  to celebrate and be glad, for your brother ¹⁵  was dead, and is alive; he was lost and is found.’” ¹⁶ 

Acts 11:18

11:18 When they heard this, ¹⁷  they ceased their objections ¹⁸  and praised ¹⁹  God, saying, “So then, God has granted the repentance ²⁰  that leads to life even to the Gentiles.” ²¹ 

Acts 21:19-20

21:19 When Paul ²²  had greeted them, he began to explain ²³  in detail ²⁴  what God ²⁵  had done among the Gentiles through his ministry. 21:20 When they heard this, they praised ²⁶  God. Then they said to him, “You see, brother, how many thousands of Jews ²⁷  there are who have believed, and they are all ardent observers ²⁸  of the law. ²⁹ 

Acts 21:2

21:2 We found ³⁰  a ship crossing over to Phoenicia, ³¹  went aboard, ³²  and put out to sea. ³³ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³⁴ 

Colossians 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³⁵  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ³⁶  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:2

1:2 to the saints, the faithful ³⁷  brothers and sisters ³⁸  in Christ, at Colossae. Grace and peace to you ³⁹  from God our Father! ⁴⁰ 

Colossians 1:10

1:10 so that you may live ⁴¹  worthily of the Lord and please him in all respects ⁴²  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ⁴³  in the saints’ ⁴⁴  inheritance in the light.

[23:23]  ¹ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ² tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ³ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ⁴ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[2:14]  ⁵ sn Glory here refers to giving honor to God.

[2:14]  ⁶ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ⁷ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[7:16]  ⁸ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁹ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ¹⁰ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ¹¹ tn Grk “arisen.”

[7:16]  ¹² tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[15:10]  ¹³ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[15:32]  ¹⁴ tn Or “necessary.”

[15:32]  ¹⁵ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ¹⁶ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[11:18]  ¹⁷ tn Grk “these things.”

[11:18]  ¹⁸ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁹ tn Or “glorified.”

[11:18]  ²⁰ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ²¹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[21:19]  ²² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ²³ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ²⁴ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ²⁵ sn Note how Paul credited God with the success of his ministry.

[21:20]  ²⁶ tn Or “glorified.”

[21:20]  ²⁷ tn Grk “how many thousands there are among the Jews.”

[21:20]  ²⁸ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ²⁹ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:2]  ³⁰ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ³¹ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ³² tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ³³ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[1:13]  ³⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:3]  ³⁵ 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).

[1:4]  ³⁶ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:2]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Or “Grace to you and peace.”

[1:2]  ⁴⁰ 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.

[1:10]  ⁴¹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴² tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:12]  ⁴³ 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]  ⁴⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”