1 Kings 15:1-34 
Context15:1 In the eighteenth year of the reign of Jeroboam son of Nebat, Abijah 1 became king over Judah. 15:2 He ruled for three years in Jerusalem. 2 His mother was Maacah, the daughter of Abishalom. 3 15:3 He followed all the sinful practices of his father before him. He was not wholeheartedly devoted to the Lord his God, as his ancestor David had been. 4 15:4 Nevertheless for David’s sake the Lord his God maintained his dynasty 5 in Jerusalem by giving him a son 6 to succeed him 7 and by protecting Jerusalem. 8 15:5 He did this 9 because David had done what he approved 10 and had not disregarded any of his commandments 11 his entire lifetime, except for the incident involving Uriah the Hittite. 15:6 Rehoboam 12 and Jeroboam were continually at war with each other throughout Abijah’s 13 lifetime. 15:7 The rest of the events of Abijah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 14 Abijah and Jeroboam had been at war with each other. 15:8 Abijah passed away 15 and was buried 16 in the city of David. His son Asa replaced him as king.
15:9 In the twentieth year of Jeroboam’s reign over Israel, Asa became the king of Judah. 15:10 He ruled for forty-one years in Jerusalem. 17 His grandmother 18 was Maacah daughter of Abishalom. 15:11 Asa did what the Lord approved 19 like his ancestor 20 David had done. 15:12 He removed the male cultic prostitutes from the land and got rid of all the disgusting idols 21 his ancestors 22 had made. 15:13 He also removed Maacah his grandmother 23 from her position as queen because she had made a loathsome Asherah pole. Asa cut down her Asherah pole and burned it in the Kidron Valley. 15:14 The high places were not eliminated, yet Asa was wholeheartedly devoted to the Lord throughout his lifetime. 24 15:15 He brought the holy items that he and his father had made into the Lord’s temple, including the silver, gold, and other articles. 25
15:16 Now Asa and King Baasha of Israel were continually at war with each other. 26 15:17 King Baasha of Israel attacked Judah and established Ramah as a military outpost to prevent anyone from leaving or entering the land of King Asa of Judah. 27 15:18 Asa took all the silver and gold that was left in the treasuries of the Lord’s temple and of the royal palace and handed it to his servants. He then told them to deliver it 28 to Ben Hadad son of Tabrimmon, the son of Hezion, king of Syria, ruler in Damascus, along with this message: 15:19 “I want to make a treaty with you, like the one our fathers made. 29 See, I have sent you silver and gold as a present. Break your treaty with King Baasha of Israel, so he will retreat from my land.” 30 15:20 Ben Hadad accepted King Asa’s offer and ordered his army commanders to attack the cities of Israel. 31 They conquered 32 Ijon, Dan, Abel Beth Maacah, and all the territory of Naphtali, including the region of Kinnereth. 33 15:21 When Baasha heard the news, he stopped fortifying 34 Ramah and settled down in Tirzah. 15:22 King Asa ordered all the men of Judah (no exemptions were granted) to carry away the stones and wood that Baasha had used to build Ramah. 35 King Asa used the materials to build up 36 Geba (in Benjamin) and Mizpah.
15:23 The rest of the events of Asa’s reign, including all his successes and accomplishments, as well as a record of the cities he built, are recorded in the scroll called the Annals of the Kings of Judah. 37 Yet when he was very old he developed a foot disease. 38 15:24 Asa passed away 39 and was buried with his ancestors in the city of his ancestor David. His son Jehoshaphat replaced him as king.
15:25 In the second year of Asa’s reign over Judah, Jeroboam’s son Nadab became the king of Israel; he ruled Israel for two years. 15:26 He did evil in the sight of 40 the Lord. He followed in his father’s footsteps and encouraged Israel to sin. 41
15:27 Baasha son of Ahijah, from the tribe of Issachar, conspired against Nadab 42 and assassinated him in Gibbethon, which was in Philistine territory. This happened while Nadab and all the Israelite army were besieging Gibbethon. 15:28 Baasha killed him in the third year of Asa’s reign over Judah and replaced him as king. 15:29 When he became king, he executed Jeroboam’s entire family. He wiped out everyone who breathed, 43 just as the Lord had predicted 44 through his servant Ahijah the Shilonite. 15:30 This happened because of the sins which Jeroboam committed and which he made Israel commit. These sins angered the Lord God of Israel. 45
15:31 The rest of the events of Nadab’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 46 15:32 Asa and King Nadab of Israel were continually at war with each other.
15:33 In the third year of Asa’s reign over Judah, Baasha son of Ahijah became king over all Israel in Tirzah; he ruled for twenty-four years. 15:34 He did evil in the sight of 47 the Lord; he followed in Jeroboam’s footsteps and encouraged Israel to sin. 48
Colossians 2:1-23
Context2:1 For I want you to know how great a struggle I have for you, 49 and for those in Laodicea, and for those who have not met me face to face. 50 2:2 My goal is that 51 their hearts, having been knit together 52 in love, may be encouraged, and that 53 they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, 54 2:3 in whom are hidden all the treasures of wisdom and knowledge. 2:4 I say this so that no one will deceive you through arguments 55 that sound reasonable. 56 2:5 For though 57 I am absent from you in body, I am present with you in spirit, rejoicing to see 58 your morale 59 and the firmness of your faith in Christ.
2:6 Therefore, just as you received Christ Jesus as Lord, 60 continue to live your lives 61 in him, 2:7 rooted 62 and built up in him and firm 63 in your 64 faith just as you were taught, and overflowing with thankfulness. 2:8 Be careful not to allow anyone to captivate you 65 through an empty, deceitful philosophy 66 that is according to human traditions and the elemental spirits 67 of the world, and not according to Christ. 2:9 For in him all the fullness of deity lives 68 in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:11 In him you also were circumcised – not, however, 69 with a circumcision performed by human hands, but by the removal 70 of the fleshly body, 71 that is, 72 through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your 73 faith in the power 74 of God who raised him from the dead. 2:13 And even though you were dead in your 75 transgressions and in the uncircumcision of your flesh, he nevertheless 76 made you alive with him, having forgiven all your transgressions. 2:14 He has destroyed 77 what was against us, a certificate of indebtedness 78 expressed in decrees opposed to us. He has taken it away by nailing it to the cross. 2:15 Disarming 79 the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. 80
2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days – 2:17 these are only 81 the shadow of the things to come, but the reality 82 is Christ! 83 2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths 84 about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. 85 2:19 He has not held fast 86 to the head from whom the whole body, supported 87 and knit together through its ligaments and sinews, grows with a growth that is from God. 88
2:20 If you have died with Christ to the elemental spirits 89 of the world, why do you submit to them as though you lived in the world? 2:21 “Do not handle! Do not taste! Do not touch!” 2:22 These are all destined to perish with use, founded as they are 90 on human commands and teachings. 91 2:23 Even though they have the appearance of wisdom 92 with their self-imposed worship and false humility 93 achieved by an 94 unsparing treatment of the body – a wisdom with no true value – they in reality result in fleshly indulgence. 95
Ezekiel 45:1-25
Context45:1 “‘When you allot the land as an inheritance, you will offer an allotment 96 to the Lord, a holy portion from the land; the length will be eight and a quarter miles 97 and the width three and one-third miles. 98 This entire area will be holy. 99 45:2 Of this area a square 875 feet 100 by 875 feet will be designated for the sanctuary, with 87½ feet 101 set aside for its open space round about. 45:3 From this measured area you will measure a length of eight and a quarter miles 102 and a width of three and one-third miles; 103 in it will be the sanctuary, the most holy place. 45:4 It will be a holy portion of the land; it will be for the priests, the ministers of the sanctuary who approach the Lord to minister to him. It will be a place for their houses and a holy place for the sanctuary. 104 45:5 An area eight and a quarter miles 105 in length and three and one-third miles 106 in width will be for the Levites, who minister at the temple, as the place for the cities 107 in which they will live.
45:6 “‘Alongside the portion set apart as the holy allotment, you will allot for the city an area one and two-thirds miles 108 wide and eight and a quarter miles 109 long; it will be for the whole house of Israel.
45:7 “‘For the prince there will be land on both sides of the holy allotment and the allotted city, alongside the holy allotment and the allotted city, on the west side and on the east side; it will be comparable in length to one of the portions, from the west border to the east border 45:8 of the land. This will be his property in Israel. My princes will no longer oppress my people, but the land will be allotted to the house of Israel according to their tribes.
45:9 “‘This is what the sovereign Lord says: Enough, you princes of Israel! Put away violence and destruction, and do what is just and right. Put an end to your evictions of my people, 110 declares the sovereign Lord. 45:10 You must use just balances, 111 a just dry measure (an ephah), 112 and a just liquid measure (a bath). 113 45:11 The dry and liquid measures will be the same, the bath will contain a tenth of a homer, 114 and the ephah a tenth of a homer; the homer will be the standard measure. 45:12 The shekel will be twenty gerahs. Sixty shekels 115 will be a mina for you.
45:13 “‘This is the offering you must offer: a sixth of an ephah from a homer of wheat; a sixth of an ephah from a homer of barley, 45:14 and as the prescribed portion of olive oil, one tenth of a bath from each kor (which is ten baths or a homer, for ten baths make a homer); 45:15 and one sheep from each flock of two hundred, from the watered places of Israel, for a grain offering, burnt offering, and peace offering, to make atonement for them, declares the sovereign Lord. 45:16 All the people of the land will contribute 116 to this offering for the prince of Israel. 45:17 It will be the duty of the prince to provide the burnt offerings, the grain offering, and the drink offering at festivals, on the new moons and Sabbaths, at all the appointed feasts of the house of Israel; he will provide the sin offering, the grain offering, the burnt offering, and the peace offerings to make atonement for the house of Israel.
45:18 “‘This is what the sovereign Lord says: In the first month, on the first day of the month, you must take an unblemished young bull and purify the sanctuary. 45:19 The priest will take some of the blood of the sin offering and place it on the doorpost of the temple, on the four corners of the ledge of the altar, and on the doorpost of the gate of the inner court. 45:20 This is what you must do on the seventh day of the month for anyone who sins inadvertently or through ignorance; so you will make atonement for the temple.
45:21 “‘In the first month, on the fourteenth day of the month, you will celebrate the Passover, and for seven days bread made without yeast will be eaten. 45:22 On that day the prince will provide for himself and for all the people of the land a bull for a sin offering. 45:23 And during the seven days of the feast he will provide as a burnt offering to the Lord seven bulls and seven rams, all without blemish, on each of the seven days, and a male goat daily for a sin offering. 45:24 He will provide as a grain offering an ephah for each bull, an ephah for each ram, and a gallon 117 of olive oil for each ephah of grain. 118 45:25 In the seventh month, on the fifteenth day of the month, at the feast, 119 he will make the same provisions for the sin offering, burnt offering, and grain offering, and for the olive oil, for the seven days.
Psalms 99:1--101:8
Context99:1 The Lord reigns!
The nations tremble. 121
He sits enthroned above the winged angels; 122
the earth shakes. 123
99:2 The Lord is elevated 124 in Zion;
he is exalted over all the nations.
99:3 Let them praise your great and awesome name!
He 125 is holy!
99:4 The king is strong;
he loves justice. 126
You ensure that legal decisions will be made fairly; 127
you promote justice and equity in Jacob.
99:5 Praise 128 the Lord our God!
Worship 129 before his footstool!
He is holy!
99:6 Moses and Aaron were among his priests;
Samuel was one of those who prayed to him. 130
They 131 prayed to the Lord and he answered them.
99:7 He spoke to them from a pillar of cloud; 132
they obeyed his regulations and the ordinance he gave them.
99:8 O Lord our God, you answered them.
They found you to be a forgiving God,
but also one who punished their sinful deeds. 133
99:9 Praise 134 the Lord our God!
Worship on his holy hill,
for the Lord our God is holy!
A thanksgiving psalm.
100:1 Shout out praises to the Lord, all the earth!
100:2 Worship 136 the Lord with joy!
Enter his presence with joyful singing!
100:3 Acknowledge that the Lord is God!
He made us and we belong to him; 137
we are his people, the sheep of his pasture.
100:4 Enter his gates with thanksgiving,
and his courts with praise!
Give him thanks!
Praise his name!
100:5 For the Lord is good.
His loyal love endures, 138
and he is faithful through all generations. 139
A psalm of David.
101:1 I will sing about loyalty and justice!
To you, O Lord, I will sing praises!
101:2 I will walk in 141 the way of integrity.
When will you come to me?
I will conduct my business with integrity in the midst of my palace. 142
101:3 I will not even consider doing what is dishonest. 143
I hate doing evil; 144
I will have no part of it. 145
101:4 I will have nothing to do with a perverse person; 146
I will not permit 147 evil.
101:5 I will destroy anyone who slanders his neighbor in secret.
I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. 148
101:6 I will favor the honest people of the land, 149
and allow them to live with me. 150
Those who walk in the way of integrity will attend me. 151
101:7 Deceitful people will not live in my palace. 152
Liars will not be welcome in my presence. 153
101:8 Each morning I will destroy all the wicked people in the land,
and remove all evildoers from the city of the Lord.
1 tc The Old Greek also has the phrase “the son of Rehoboam.”
2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
3 sn Abishalom (also in v. 10) is a variant of the name Absalom (cf. 2 Chr 11:20). The more common form is used by TEV, NLT.
4 tn Heb “his heart was not complete with the
5 tn Heb “gave him a lamp.”
6 tc The Old Greek has the plural “his sons.”
7 tn Heb “by raising up his son after him.”
8 tn Heb “and by causing Jerusalem to stand firm.”
9 tn The words “he did this” are added for stylistic reasons.
10 tn Heb “what was right in the eyes of the
11 tn Heb “and had not turned aside from all which he commanded him.”
12 tc Most Hebrew
13 tn Heb “his”; the referent (Abijah) has been specified in the translation for clarity.
14 tn Heb “As for the rest of the events of Abijah, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
15 tn Heb “lay down with his fathers.” The Old Greek also has these words: “in the twenty-eighth year of Jeroboam.”
16 tn Heb “and they buried him.”
17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
18 tn Heb “mother,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.
19 tn Heb “what was right in the eyes of the
20 tn Heb “father,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.
21 tn The word used here, גִלּוּלִים [gillulim], is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אֱלִילִים, ’elilim), “vanities” or “empty winds” (הֲבָלִים, havalim).
22 tn Heb “fathers” (also in v. 24).
23 tn Heb “mother,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.
24 tn Heb “yet the heart of Asa was complete with the
25 tn Heb “and he brought the holy things of his father and his holy things (into) the house of the
26 tn Heb “There was war between Asa and Baasha king of Israel all their days.”
27 tn Heb “and he built up Ramah so as to not permit going out or coming in to Asa king of Judah.”
28 tn Heb “King Asa sent it.”
29 tn Heb “[May there be] a covenant between me and you [as there was] between my father and your father.”
30 tn Heb “so he will go up from upon me.”
31 tn Heb “and Ben Hadad listened to King Asa and sent the commanders of the armies which belonged to him against the cities of Israel.”
32 tn Heb “he struck down.”
33 tn Heb “and all Kinnereth together with all the land of Naphtali.”
34 tn Heb “building.”
35 tn Heb “and King Asa made a proclamation to all Judah, there was no one exempt, and they carried away the stones of Ramah and its wood which Baasha had built.”
36 tn Heb “and King Asa built with them.”
37 tn Heb “As for the rest of all the events of Asa, and all his strength and all which he did and the cities which he built, are they not written on the scroll of the events of the days of the kings of Judah?”
38 tn Heb “Yet in the time of his old age he became sick in his feet.”
39 tn Heb “lay down with his fathers.”
40 tn Heb “in the eyes of.”
41 tn Heb “and he walked in the way of his father and in his sin which he made Israel sin.”
42 tn Heb “against him”; the referent (Nadab) has been specified in the translation for clarity.
43 tn Heb “and when he became king, he struck down all the house of Jeroboam; he did not leave any breath to Jeroboam until he destroyed him.”
44 tn Heb “according to the word of the
45 tn Heb “because of Jeroboam which he committed and which he made Israel commit, by his provocation by which he made the
46 tn Heb “As for the rest of the events of Nadab, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”
47 tn Heb “in the eyes of.”
48 tn Heb “and he walked in the way of Jeroboam and in his sin which he made Israel sin.”
49 tn Or “I want you to know how hard I am working for you…”
50 tn Grk “as many as have not seen my face in the flesh.”
51 tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.
52 tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.
53 tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”
54 tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì46 B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048vid 1175 bo), and “of the God and Father of Christ” (א2 Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.
55 tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”
56 sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.
57 tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).
58 tn Grk “rejoicing and seeing.”
59 tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).
60 tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.
61 tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.
62 tn Or “having been rooted.”
63 sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).
64 tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).
65 tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”
66 tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.
67 tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).
68 sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.
69 tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.
70 tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.
71 tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”
72 tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.
73 tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).
74 tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”
75 tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).
76 tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).
77 tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.
78 tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”
79 tn See BDAG 100 s.v. ἀπεκδύομαι 2.
80 tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).
81 tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.
82 tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.
83 tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.”
84 tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.
85 tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.
86 tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.
87 tn See BDAG 387 s.v. ἐπιχορηγέω 3.
88 tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”
89 tn See the note on the phrase “elemental spirits” in 2:8.
90 tn The expression “founded as they are” brings out the force of the Greek preposition κατά (kata).
91 tn Grk “The commands and teachings of men.”
92 tn Grk “having a word of wisdom.”
93 tn Though the apostle uses the term ταπεινοφροσύνῃ (tapeinofrosunh) elsewhere in a positive sense (cf. 3:12), here the sense is negative and reflects the misguided thinking of Paul’s opponents.
94 tc ‡ The vast bulk of witnesses, including some important ones (א A C D F G H Ψ 075 0278 33 1881 Ï lat sy), have καί (kai) here, but the shorter reading is supported by some early and important witnesses (Ì46 B 1739 b m Hil Ambst Spec). The καί looks to be a motivated reading in that it makes ἀφειδία (afeidia) “the third in a series of datives after ἐν, rather than an instrumental dative qualifying the previous prepositional phrase” (TCGNT 556). At the same time, the omission of καί could possibly have been unintentional. A decision is difficult, but the shorter reading is slightly preferred. NA27 puts καί in brackets, indicating doubts as to its authenticity.
95 tn The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle μέν (men) is the second word of the embedded subordinate clause. The phrase οὐκ ἐν τιμῇ τινι (ouk en timh tini) modifies the subordinate clause, and the main clause resumes with the preposition πρός (pros). The translation has placed the subordinate clause first in order for clarity instead of retaining its embedded location. For a detailed discussion of this grammatical construction, see B. Hollenbach, “Col 2:23: Which Things Lead to the Fulfillment of the Flesh,” NTS 25 (1979): 254-61.
96 tn Heb “a contribution.”
97 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers). The measuring units here are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard miles (one mile = 5,280 feet), with the Hebrew measurements and the metric equivalents given in the notes.
98 tc The LXX reads “twenty thousand cubits.”
tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
99 tn Heb “holy it is in all its territory round about.”
100 tn Heb “five hundred cubits” (i.e., 262.5 meters); the phrase occurs twice in this verse.
101 tn Heb “fifty cubits” (i.e., 26.25 meters).
102 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
103 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
104 tc The LXX apparently understood “open land” instead of “sanctuary.”
105 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
106 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
107 tc The translation follows the LXX here. The MT reads “twenty.” See L. C. Allen, Ezekiel (WBC), 2:246.
108 tn Heb “five thousand cubits” (i.e., 2.625 kilometers).
109 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
110 sn Evictions of the less fortunate by the powerful are described in 1 Kgs 21:1-16; Jer 22:1-5, 13-17; Ezek 22:25.
111 sn Previous legislation regarding this practice may be found in Lev 19:35-36; Deut 25:13-16; Mic 6:10-12.
112 tn Heb “ephah,” which was 1/2 bushel.
113 tn Heb “bath,” a liquid measure, was 5 1/2 gallons.
114 sn The homer was about 5 bushels as a dry measure and 55 gallons as a liquid measure.
115 tn Heb “twenty shekels, twenty-five shekels, fifteen shekels.”
116 tn Heb “will be.”
117 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
118 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
119 sn That is, the Feast of Temporary Shelters, traditionally known as the Feast of Tabernacles (Exod 23:16; 34:22; Deut 16:16).
120 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
121 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
122 sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
123 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
124 tn Heb “great.”
125 tn The pronoun refers to the
126 tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the
127 tn Heb “you establish fairness.”
128 tn Or “exalt.”
129 tn Or “bow down.”
130 tn Heb “among those who called on his name.”
131 tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.
132 sn A pillar of cloud. The psalmist refers to the reality described in Exod 33:9-10; Num 12:5; and Deut 31:15.
133 tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).
134 tn Or “exalt.”
135 sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.
136 tn Or “serve.”
137 tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.
138 tn Or “is forever.”
139 tn Heb “and to a generation and a generation [is] his faithfulness.”
140 sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.
141 tn Heb “take notice of.”
142 tn Heb “I will walk about in the integrity of my heart in the midst of my house.”
143 tn Heb “I will not set before my eyes a thing of worthlessness.”
144 tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew
145 tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”
146 tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).
147 tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.
148 tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”
149 tn Heb “my eyes [are] on the faithful of the land.”
150 tn The Hebrew text simply reads, “in order to live with me.”
151 tn Heb “one who walks in the way of integrity, he will minister to me.”
152 tn Heb “he will not live in the midst of my house, one who does deceit.”
153 tn Heb “one who speaks lies will not be established before my eyes.”
