Zechariah 7:6

7:6 And now when you eat and drink, are you not doing so for yourselves?’”

Deuteronomy 12:7

12:7 Both you and your families ¹  must feast there before the Lord your God and rejoice in all the output of your labor with which he ²  has blessed you.

Deuteronomy 12:12

12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages ³  (since they have no allotment or inheritance with you). ⁴ 

Nehemiah 8:10

8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. ⁵  Do not grieve, for the joy of the LORD is your strength.”

Romans 14:6-7

14:6 The one who observes the day does it for the Lord. The ⁶  one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. 14:7 For none of us lives for himself and none dies for himself.

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ⁷ 

Colossians 1:1

Salutation

1:1 From Paul, ⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:1

Salutation

1:1 From Paul, ⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:3-5

4:3 At the same time pray ¹⁰  for us too, that ¹¹  God may open a door for the message ¹²  so that we may proclaim ¹³  the mystery of Christ, for which I am in chains. ¹⁴  4:4 Pray that I may make it known as I should. ¹⁵  4:5 Conduct yourselves ¹⁶  with wisdom toward outsiders, making the most of the opportunities.

[12:7]  ¹ tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.

[12:7]  ² tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:12]  ³ tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”

[12:12]  ⁴ sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.

[8:10]  ⁵ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[14:6]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:1]  ⁷ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:1]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:3]  ¹⁰ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ¹¹ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ¹² tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ¹³ tn Or “so that we may speak.”

[4:3]  ¹⁴ tn Or “in prison.”

[4:4]  ¹⁵ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ¹⁶ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).