1 Tawarikh 28:2-3

28:2 King David rose to his feet and said: “Listen to me, my brothers and my people. I wanted to build a temple where the ark of the Lord’s covenant could be placed as a footstool for our God. ¹  I have made the preparations for building it. 28:3 But God said to me, ‘You must not build a temple to honor me, ²  for you are a warrior and have spilled blood.’

1 Tawarikh 29:1-17

The People Contribute to the Project

29:1 King David said to the entire assembly: “My son Solomon, the one whom God has chosen, is just an inexperienced young man, ³  and the task is great, for this palace is not for man, but for the Lord God. 29:2 So I have made every effort ⁴  to provide what is needed for the temple of my God, including the gold, silver, bronze, iron, wood, ⁵  as well as a large amount of onyx, settings of antimony and other stones, all kinds of precious stones, and alabaster. 29:3 Now, to show my commitment to the temple of my God, I donate my personal treasure of gold and silver to the temple of my God, in addition to all that I have already supplied for this holy temple. 29:4 This includes 3,000 talents ⁶  of gold from Ophir and 7,000 talents of refined silver for overlaying the walls of the buildings, 29:5 for gold and silver items, and for all the work of the craftsmen. Who else wants to contribute to the Lord today?”

29:6 The leaders of the families, the leaders of the Israelite tribes, the commanders of units of a thousand and a hundred, and the supervisors of the king’s work contributed willingly. 29:7 They donated for the service of God’s temple 5,000 talents ⁷  and ten thousand darics ⁸  of gold, 10,000 talents of silver, 18,000 talents of bronze, and 100,000 talents of iron. 29:8 All who possessed precious ⁹  stones donated them to the treasury of the Lord’s temple, which was under the supervision of Jehiel the Gershonite. 29:9 The people were delighted with their donations, for they contributed to the Lord with a willing attitude; ¹⁰  King David was also very happy. ¹¹ 

David Praises the Lord

29:10 David praised the Lord before the entire assembly: ¹² 

“O Lord God of our father Israel, you deserve praise forevermore! 29:11 O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign ¹³  over all the sky and earth! You have dominion and exalt yourself as the ruler ¹⁴  of all. 29:12 You are the source of wealth and honor; ¹⁵  you rule over all. You possess strength and might to magnify and give strength to all. ¹⁶  29:13 Now, our God, we give thanks to you and praise your majestic name!

29:14 “But who am I and who are my people, that we should be in a position to contribute this much? ¹⁷  Indeed, everything comes from you, and we have simply given back to you what is yours. ¹⁸  29:15 For we are resident foreigners and nomads in your presence, like all our ancestors; ¹⁹  our days are like a shadow on the earth, without security. ²⁰  29:16 O Lord our God, all this wealth, which we have collected to build a temple for you to honor your holy name, comes from you; it all belongs to you. 29:17 I know, my God, that you examine thoughts ²¹  and are pleased with integrity. With pure motives ²²  I contribute all this; and now I look with joy as your people who have gathered here contribute to you.

1 Tawarikh 29:2

29:2 So I have made every effort ²³  to provide what is needed for the temple of my God, including the gold, silver, bronze, iron, wood, ²⁴  as well as a large amount of onyx, settings of antimony and other stones, all kinds of precious stones, and alabaster.

1 Tawarikh 1:20-21

1:20 Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah, 1:21 Hadoram, Uzal, Diklah,

1 Tawarikh 1:19-33

1:19 Two sons were born to Eber: the first was named Peleg, for during his lifetime the earth was divided; ²⁵  his brother’s name was Joktan.

1:20 Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah, 1:21 Hadoram, Uzal, Diklah, 1:22 Ebal, ²⁶  Abimael, Sheba, 1:23 Ophir, Havilah, and Jobab. All these were the sons of Joktan.

1:24 Shem, Arphaxad, Shelah, ²⁷  1:25 Eber, Peleg, Reu, 1:26 Serug, Nahor, Terah, 1:27 Abram (that is, Abraham).

1:28 The sons of Abraham:

Isaac and Ishmael.

1:29 These were their descendants:

Ishmael’s Descendants

Ishmael’s firstborn son was Nebaioth; the others were ²⁸  Kedar, Adbeel, Mibsam, 1:30 Mishma, Dumah, Massa, Hadad, Tema, 1:31 Jetur, Naphish, and Kedemah. These were the sons of Ishmael.

Keturah’s Descendants

1:32 The sons to whom Keturah, Abraham’s concubine, ²⁹  gave birth:

Zimran, Jokshan, Medan, Midian, Ishbak, Shuah.

The sons of Jokshan:

Sheba and Dedan.

1:33 The sons of Midian:

Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah.

Mazmur 110:3

110:3 Your people willingly follow you ³⁰  when you go into battle. ³¹ 

On the holy hills ³²  at sunrise ³³  the dew of your youth ³⁴  belongs to you. ³⁵ 

Mazmur 110:2

110:2 The Lord ³⁶  extends ³⁷  your dominion ³⁸  from Zion.

Rule in the midst of your enemies!

Kolose 1:1-3

Salutation

1:1 From Paul, ³⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁴⁰  brothers and sisters ⁴¹  in Christ, at Colossae. Grace and peace to you ⁴²  from God our Father! ⁴³ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁴⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ⁴⁵  in the saints’ ⁴⁶  inheritance in the light.

[28:2]  ¹ tn Heb “I, with my heart to build a house of rest for the ark of the covenant of the Lord and for a stool of the feet of our God.”

[28:3]  ² tn Heb “for my name.”

[29:1]  ³ tn Heb “a young man and tender.”

[29:2]  ⁴ tn Heb “and according to all my strength.”

[29:2]  ⁵ tn Heb “the gold for the gold, and the silver for the silver, and the bronze for the bronze, and the iron for the iron, and the wood for the wood.”

[29:4]  ⁶ tn See the note on the word “talents” in 19:6. Using the “light” standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, David had supplied 101 tons (91,800 kg) of gold and 235.5 tons (214,200 kg) of silver.

[29:7]  ⁷ tn See the note on the word “talents” in 19:6. Using the “light” standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, the people donated 168.3 tons (153,000 kg) of gold, 336.5 tons (306,000 kg) of silver, 605.7 tons (550,800 kg) of bronze, and 3,365 tons (3,060,000 kg) of iron.

[29:7]  ⁸ tn On the “daric” as a unit of measure, see BDB 204 s.v. דַּרְכְּמוֹן. Some have regarded the daric as a minted coin, perhaps even referring to the Greek drachma, but this is less likely.

[29:7]  sn The daric was a unit of weight perhaps equal to between 8 and 9 grams (just under one-third of an ounce), so 10,000 darics of gold would weigh between 80 and 90 kilograms (between 176 and 198 pounds).

[29:8]  ⁹ tn The word “precious” is supplied in the translation for clarification.

[29:9]  ¹⁰ tn Heb “with a complete heart.”

[29:9]  ¹¹ tn Heb “was rejoiced with great joy.”

[29:10]  ¹² tn Heb “assembly, and David said.” The words “and David said” are redundant according to contemporary English style and have not been included in the translation.

[29:11]  ¹³ tn The words “and sovereign” are added in the translation for clarification and for stylistic reasons.

[29:11]  ¹⁴ tn Heb “head.”

[29:12]  ¹⁵ tn Heb “wealth and honor [are] from before you.”

[29:12]  ¹⁶ tn Heb “and in your hand [is] strength and might and in your hand to magnify and to give strength to all.”

[29:14]  ¹⁷ tn Heb “that we should retain strength to contribute like this.”

[29:14]  ¹⁸ tn Heb “and from you we have given to you.”

[29:15]  ¹⁹ tn Heb “fathers” (also in vv. 18, 20).

[29:15]  ²⁰ tn Or perhaps “hope.”

[29:17]  ²¹ tn Heb “a heart.”

[29:17]  ²² tn Heb “with integrity of heart.”

[29:2]  ²³ tn Heb “and according to all my strength.”

[29:2]  ²⁴ tn Heb “the gold for the gold, and the silver for the silver, and the bronze for the bronze, and the iron for the iron, and the wood for the wood.”

[1:19]  ²⁵ sn Perhaps this refers to the scattering of the people at Babel (Gen 11:1-9).

[1:22]  ²⁶ tc Some medieval Hebrew mss and the Syriac read “Obal” (see Gen 10:28).

[1:24]  ²⁷ tc Some LXX mss read “Arphaxad, Cainan, Shelah” (see also the notes on Gen 10:24; 11:12-13).

[1:29]  ²⁸ tn The words “the others were” are supplied in the translation for stylistic reasons.

[1:32]  ²⁹ sn A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).

[110:3]  ³⁰ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ³¹ tn Heb “in the day of your power.”

[110:3]  ³² tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ³³ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ³⁴ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ³⁵ tn Heb “to you [is].”

[110:2]  ³⁶ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ³⁷ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ³⁸ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[1:1]  ³⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Or “Grace to you and peace.”

[1:2]  ⁴³ 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.

[1:3]  ⁴⁴ 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).

[1:12]  ⁴⁵ 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]  ⁴⁶ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”