Deuteronomy 6:13

6:13 You must revere the Lord your God, serve him, and take oaths using only his name.

Deuteronomy 6:2

6:2 and that you may so revere the Lord your God that you will keep all his statutes and commandments ¹  that I am giving ²  you – you, your children, and your grandchildren – all your lives, to prolong your days.

Acts 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ³  Do ⁴  you sit there judging me according to the law, ⁵  and in violation of the law ⁶  you order me to be struck?”

Acts 23:2

23:2 At that ⁷  the high priest Ananias ordered those standing near ⁸  Paul ⁹  to strike ¹⁰  him on the mouth.

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹¹  the former ¹²  account, ¹³  Theophilus, ¹⁴  about all that Jesus began to do and teach

Micah 6:8

6:8 He has told you, O man, what is good,

and what the Lord really wants from you: ¹⁵ 

He wants you to ¹⁶  promote ¹⁷  justice, to be faithful, ¹⁸ 

and to live obediently before ¹⁹  your God.

Luke 1:6

1:6 They ²⁰  were both righteous in the sight of God, following ²¹  all the commandments and ordinances of the Lord blamelessly. ²² 

Colossians 1:10

1:10 so that you may live ²³  worthily of the Lord and please him in all respects ²⁴  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:1

Salutation

1:1 From Paul, ²⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:1-2

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

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

[6:2]  ¹ tn Here the terms are not the usual חֻקִּים (khuqqim) and מִשְׁפָּטִים (mishpatim; as in v. 1) but חֻקֹּת (khuqqot, “statutes”) and מִצְוֹת (mitsot, “commandments”). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed.

[6:2]  ² tn Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.

[23:3]  ¹ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ² tn Grk “And do.” 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.

[23:3]  ³ tn The law refers to the law of Moses.

[23:3]  ⁴ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:2]  ¹ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ² tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁴ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[1:1]  ¹ tn Or “produced,” Grk “made.”

[1:1]  ² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[6:8]  ¹ sn What the Lord really wants from you. Now the prophet switches roles and answers the hypothetical worshiper’s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.

[6:8]  ² tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”

[6:8]  ³ tn Heb “to do,” in the sense of “promote.”

[6:8]  ⁴ tn Heb “to love faithfulness.”

[6:8]  ⁵ tn Heb “to walk humbly [or perhaps, “carefully”] with.”

[1:6]  ¹ tn Grk “And they.” 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.

[1:6]  ² tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  ³ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:10]  ¹ 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]  ² 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.”

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