Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ¹ 

The messenger sent from his very presence ²  delivered them.

In his love and mercy he protected ³  them;

he lifted them up and carried them throughout ancient times. ⁴ 

Yesaya 63:1

The Victorious Divine Warrior

63:1 Who is this who comes from Edom, ⁵ 

dressed in bright red, coming from Bozrah? ⁶ 

Who ⁷  is this one wearing royal attire, ⁸ 

who marches confidently ⁹  because of his great strength?

“It is I, the one who announces vindication,

and who is able to deliver!” ¹⁰ 

Kolose 1:4-5

1:4 since ¹¹  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ¹²  from the hope laid up ¹³  for you in heaven, which you have heard about in the message of truth, the gospel ¹⁴ 

Galatia 5:22

5:22 But the fruit of the Spirit ¹⁵  is love, ¹⁶  joy, peace, patience, kindness, goodness, faithfulness, ¹⁷ 

Efesus 4:2

4:2 with all humility and gentleness, ¹⁸  with patience, bearing with ¹⁹  one another in love,

Efesus 4:32--5:2

4:32 Instead, ²⁰  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ²¹ 

Live in Love

5:1 Therefore, be ²²  imitators of God as dearly loved children 5:2 and live ²³  in love, just as Christ also loved us ²⁴  and gave himself for us, a sacrificial and fragrant offering ²⁵  to God.

Kolose 3:12-13

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ²⁶  kindness, humility, gentleness, and patience, 3:13 bearing with one another and forgiving ²⁷  one another, if someone happens to have ²⁸  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ²⁹ 

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁰ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ³¹  sound teaching.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ³²  sound teaching.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³³ 

Ibrani 5:2-3

5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness, 5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people.

Ibrani 13:3

13:3 Remember those in prison as though you were in prison with them, ³⁴  and those ill-treated as though you too felt their torment. ³⁵ 

[63:9]  ¹ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ² tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ³ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ⁴ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[63:1]  ⁵ sn Edom is here an archetype for the Lord’s enemies. See 34:5.

[63:1]  ⁶ tn Heb “[in] bright red garments, from Bozrah.”

[63:1]  ⁷ tn The interrogative particle is understood by ellipsis; note the first line of the verse.

[63:1]  ⁸ tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”

[63:1]  ⁹ tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).

[63:1]  ¹⁰ tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”

[1:4]  ¹¹ 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).

[1:5]  ¹² tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ¹³ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹⁴ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[5:22]  ¹⁵ tn That is, the fruit the Spirit produces.

[5:22]  ¹⁶ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ¹⁷ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[4:2]  ¹⁸ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ¹⁹ tn Or “putting up with”; or “forbearing.”

[4:32]  ²⁰ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ²¹ tn Or “forgiving.”

[5:1]  ²² tn Or “become.”

[5:2]  ²³ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ²⁴ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ²⁵ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[3:12]  ²⁶ tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

[3:13]  ²⁷ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ²⁸ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ²⁹ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[1:2]  ³⁰ tn Grk “before eternal ages.”

[2:1]  ³¹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:1]  ³² tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:2]  ³³ tn Grk “before eternal ages.”

[13:3]  ³⁴ tn Grk “as being imprisoned together.”

[13:3]  ³⁵ tn Or “since you too are vulnerable”; Grk “you also being in the body.”