Imamat 21:8

21:8 You must sanctify him because he presents the food of your God. He must be holy to you because I, the Lord who sanctifies you all, ¹  am holy.

Keluaran 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ²  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ³ 

Yehezkiel 20:12

20:12 I also gave them my Sabbaths ⁴  as a reminder of our relationship, ⁵  so that they would know that I, the Lord, sanctify them. ⁶ 

Yehezkiel 37:28

37:28 Then, when my sanctuary is among them forever, the nations will know that I, the Lord, sanctify Israel.’” ⁷ 

Yehezkiel 37:1

The Valley of Dry Bones

37:1 The hand ⁸  of the Lord was on me, and he brought me out by the Spirit of the Lord and placed ⁹  me in the midst of the valley, and it was full of bones.

Kolose 1:1

Salutation

1:1 From Paul, ¹⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ¹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:23

1:23 if indeed you remain in the faith, established and firm, ¹²  without shifting ¹³  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Kolose 1:2

1:2 to the saints, the faithful ¹⁴  brothers and sisters ¹⁵  in Christ, at Colossae. Grace and peace to you ¹⁶  from God our Father! ¹⁷ 

Kolose 2:13

2:13 And even though you were dead in your ¹⁸  transgressions and in the uncircumcision of your flesh, he nevertheless ¹⁹  made you alive with him, having forgiven all your transgressions.

[21:8]  ¹ tn The three previous second person references in this verse are all singular, but this reference is plural. By adding “all” this grammatical distinction is preserved in the translation.

[31:13]  ² sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ³ tn Or “your sanctifier.”

[20:12]  ⁴ sn Ezekiel’s contemporary, Jeremiah, also stressed the importance of obedience to the Sabbath law (Jer 17).

[20:12]  ⁵ tn Heb “to become a sign between me and them.”

[20:12]  ⁶ tn Or “set them apart.” The last phrase of verse 12 appears to be a citation of Exod 31:13.

[37:28]  ⁷ sn The sanctuary of Israel becomes the main focus of Ezek 40-48.

[37:1]  ⁸ tn Or “power.”

[37:1]  sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).

[37:1]  ⁹ tn Heb “caused me to rest.”

[1:1]  ¹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:23]  ¹² tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹³ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:2]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “Grace to you and peace.”

[1:2]  ¹⁷ 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.

[2:13]  ¹⁸ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ¹⁹ 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).