Imamat 13:46

13:46 The whole time he has the infection ¹  he will be continually unclean. He must live in isolation, and his place of residence must be outside the camp.

Bilangan 5:3

5:3 You must expel both men and women; you must put them outside the camp, so that ²  they will not defile their camps, among which I live.”

Bilangan 12:15

12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. ³ 

Mazmur 101:8

101:8 Each morning I will destroy all the wicked people in the land,

and remove all evildoers from the city of the Lord.

Yesaya 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ⁴ 

The unclean will not travel on it;

it is reserved for those authorized to use it ⁵  –

fools ⁶  will not stray into it.

Yesaya 52:1

52:1 Wake up! Wake up!

Clothe yourself with strength, O Zion!

Put on your beautiful clothes,

O Jerusalem, ⁷  holy city!

For uncircumcised and unclean pagans

will no longer invade you.

Yesaya 60:21

60:21 All of your people will be godly; ⁸ 

they will possess the land permanently.

I will plant them like a shoot;

they will be the product of my labor,

through whom I reveal my splendor. ⁹ 

Yoel 3:17

The Lord’s Presence in Zion

3:17 You will be convinced ¹⁰  that I the Lord am your God,

dwelling on Zion, my holy mountain.

Jerusalem ¹¹  will be holy –

conquering armies ¹²  will no longer pass through it.

Matius 13:41

13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. ¹³ 

Matius 13:1

The Parable of the Sower

13:1 On that day after Jesus went out of the house, he sat by the lake.

Kolose 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹⁴  have not ceased praying for you and asking God ¹⁵  to fill ¹⁶  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ¹⁷  worthily of the Lord and please him in all respects ¹⁸  – bearing fruit in every good deed, growing in the knowledge of God,

Galatia 5:19-21

5:19 Now the works of the flesh ¹⁹  are obvious: ²⁰  sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, ²¹  hostilities, ²²  strife, ²³  jealousy, outbursts of anger, selfish rivalries, dissensions, ²⁴  factions, 5:21 envying, ²⁵  murder, ²⁶  drunkenness, carousing, ²⁷  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Efesus 5:5

5:5 For you can be confident of this one thing: ²⁸  that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

Ibrani 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ²⁹  for without it no one will see the Lord.

[13:46]  ¹ tn Heb “All the days which the infection is in him.”

[5:3]  ² tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation.

[12:15]  ³ tn The clause has the Niphal infinitive construct after a temporal preposition.

[35:8]  ⁴ tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ⁵ tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ⁶ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[52:1]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[60:21]  ⁸ tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”

[60:21]  ⁹ tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”

[3:17]  ¹⁰ tn Heb “know.”

[3:17]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:17]  ¹² tn Heb “strangers” or “foreigners.” In context, this refers to invasions by conquering armies.

[13:41]  ¹³ tn Grk “the ones who practice lawlessness.”

[1:9]  ¹⁴ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹⁵ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹⁶ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ¹⁷ 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]  ¹⁸ 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.”

[5:19]  ¹⁹ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ²⁰ tn Or “clear,” “evident.”

[5:20]  ²¹ tn Or “witchcraft.”

[5:20]  ²² tn Or “enmities,” “[acts of] hatred.”

[5:20]  ²³ tn Or “discord” (L&N 39.22).

[5:20]  ²⁴ tn Or “discord(s)” (L&N 39.13).

[5:21]  ²⁵ tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ²⁶ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ²⁷ tn Or “revelings,” “orgies” (L&N 88.287).

[5:5]  ²⁸ tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").

[12:14]  ²⁹ sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).