Mazmur 97:10

97:10 You who love the Lord, hate evil!

He protects ¹  the lives of his faithful followers;

he delivers them from the power ²  of the wicked.

Ulangan 33:2-3

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ³  to Israel ⁴  from Seir.

He appeared in splendor ⁵  from Mount Paran,

and came forth with ten thousand holy ones. ⁶ 

With his right hand he gave a fiery law ⁷  to them.

33:3 Surely he loves the people; ⁸ 

all your holy ones ⁹  are in your power. ¹⁰ 

And they sit ¹¹  at your feet,

each receiving ¹²  your words.

Amsal 2:8

2:8 to guard ¹³  the paths of the righteous ¹⁴ 

and to protect ¹⁵  the way of his pious ones. ¹⁶ 

Yesaya 13:3

13:3 I have given orders to my chosen soldiers; ¹⁷ 

I have summoned the warriors through whom I will vent my anger, ¹⁸ 

my boasting, arrogant ones. ¹⁹ 

Zakharia 14:5

14:5 Then you will escape ²⁰  through my mountain valley, for the mountains will extend to Azal. ²¹  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ²²  of Judah. Then the Lord my God will come with all his holy ones with him.

Zakharia 14:1

The Sovereignty of the Lord

14:1 A day of the Lord ²³  is about to come when your possessions ²⁴  will be divided as plunder in your midst.

Kolose 1:2-3

1:2 to the saints, the faithful ²⁵  brothers and sisters ²⁶  in Christ, at Colossae. Grace and peace to you ²⁷  from God our Father! ²⁸ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²⁹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:1

Salutation

1:1 From Paul, ³⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 3:13

3:13 bearing with one another and forgiving ³¹  one another, if someone happens to have ³²  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ³³ 

Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ³⁴  even prophesied of them, ³⁵  saying, “Look! The Lord is coming ³⁶  with thousands and thousands ³⁷  of his holy ones,

[97:10]  ¹ tn The participle may be verbal, though it might also be understood as substantival and appositional to “the Lord.” In this case one could translate, “Hate evil, you who love the Lord, the one who protects the lives…and delivers them.”

[97:10]  ² tn Heb “hand.”

[33:2]  ³ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ⁴ tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

[33:2]  ⁵ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ⁶ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ⁷ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[33:3]  ⁸ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ⁹ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ¹⁰ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ¹¹ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ¹² tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[2:8]  ¹³ tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the Lord giving “effective counsel” and being a “shield” to the upright. The verb נָצַר (natsar, “to guard”) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one’s lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7; see BDB 665-66 s.v.). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.

[2:8]  ¹⁴ tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.

[2:8]  ¹⁵ tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.

[2:8]  ¹⁶ tc The Kethib is the singular noun + 3rd person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun + 3rd person masculine singular suffix חֲסִידָיו (khasidav) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eujlaboumenwn aujton) supports the Qere reading.

[2:8]  tn The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.

[13:3]  ¹⁷ tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment.

[13:3]  ¹⁸ tn Heb “my warriors with respect to my anger.”

[13:3]  ¹⁹ tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”

[14:5]  ²⁰ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ²¹ sn Azal is a place otherwise unknown.

[14:5]  ²² sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.

[14:1]  ²³ sn The eschatological day of the Lord described here (and through v. 8) is considered by many interpreters to refer to the period known as the great tribulation, a seven year time of great suffering by God’s (Jewish) people culminating in the establishing of the millennial reign of the Lord (vv. 9-21). For other OT and NT references to this aspect of the day of the Lord see Amos 9:8-15; Joel 1:15–2:11; Isa 1:24-31; 2:2-4; 4:2-6; 26:16–27:6; 33:13-24; 59:1–60:22; 65:13-25; Jer 30:7-11; 32:36-44; Ezek 20:33-44; Dan 11:40; 12:1; Matt 24:21, 29; 25:31-46; Rev 19:11-16.

[14:1]  ²⁴ tn Heb “your plunder.” Cf. NCV “the wealth you have taken.”

[1:2]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “Grace to you and peace.”

[1:2]  ²⁸ 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]  ²⁹ 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).

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:13]  ³¹ 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]  ³² 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]  ³³ 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.

[1:14]  ³⁴ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ³⁵ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ³⁶ tn Grk “has come,” a proleptic aorist.

[1:14]  ³⁷ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.