2 Tawarikh 20:25-27

20:25 Jehoshaphat and his men ¹  went to gather the plunder; they found a huge amount of supplies, clothing ²  and valuable items. They carried away everything they could. ³  There was so much plunder, it took them three days to haul it off. ⁴ 

20:26 On the fourth day they assembled in the Valley of Berachah, where ⁵  they praised the Lord. So that place is called the Valley of Berachah ⁶  to this very day. 20:27 Then all the men of Judah and Jerusalem returned joyfully to Jerusalem with Jehoshaphat leading them; the Lord had given them reason to rejoice over their enemies.

Yesaya 25:8

25:8 he will swallow up death permanently. ⁷ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ⁸ 

Yesaya 25:1

25:1 O Lord, you are my God! ⁹ 

I will exalt you in praise, I will extol your fame. ¹⁰ 

For you have done extraordinary things,

and executed plans made long ago exactly as you decreed. ¹¹ 

Kolose 1:1

Salutation

1:1 From Paul, ¹²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1-2

Salutation

1:1 From Paul, ¹³  an apostle of Christ Jesus by the will of God, and Timothy our brother, 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 2:14

2:14 He has destroyed ¹⁸  what was against us, a certificate of indebtedness ¹⁹  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²⁰  have not ceased praying for you and asking God ²¹  to fill ²²  you with the knowledge of his will in all spiritual wisdom and understanding,

Kolose 1:19

1:19 For God ²³  was pleased to have all his ²⁴  fullness dwell ²⁵  in the Son ²⁶ 

Kolose 1:1

Salutation

1:1 From Paul, ²⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 4:4

Conversation With a Samaritan Woman

4:4 But he had ²⁸  to pass through Samaria. ²⁹ 

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ³⁰  knew that the Pharisees ³¹  had heard that he ³²  was winning ³³  and baptizing more disciples than John

Yohanes 5:4-5

5:4 [[EMPTY]] ³⁴  5:5 Now a man was there who had been disabled for thirty-eight years. ³⁵ 

Wahyu 7:9-10

7:9 After these things I looked, and here was ³⁶  an enormous crowd that no one could count, made up of persons from every nation, tribe, ³⁷  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ³⁸ 

to the one seated on the throne, and to the Lamb!”

Wahyu 11:7-12

11:7 When ³⁹  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ⁴⁰  them and kill them. 11:8 Their ⁴¹  corpses will lie in the street ⁴²  of the great city that is symbolically ⁴³  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ⁴⁴  people, tribe, ⁴⁵  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ⁴⁶  11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But ⁴⁷  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ⁴⁸  those who were watching them. 11:12 Then ⁴⁹  they ⁵⁰  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ⁵¹  went up to heaven in a cloud while ⁵²  their enemies stared at them.

Wahyu 12:11

12:11 But ⁵³  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁵⁴  so much that they were afraid to die.

Wahyu 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ⁵⁵  the Lamb are the called, chosen, and faithful.”

Wahyu 21:7

21:7 The one who conquers ⁵⁶  will inherit these things, and I will be his God and he will be my son.

[20:25]  ¹ tn Or “army.”

[20:25]  ² tc The MT reads פְגָרִים (fÿgarim, “corpses”), but this seems odd among a list of plunder. A few medieval Hebrew mss and the Vulgate read בְגָדִים (vÿgadim, “clothing”), which fits the context much better.

[20:25]  ³ tn Heb “and they snatched away for themselves so that there was no carrying away.”

[20:25]  ⁴ tn Heb “and they were three days looting the plunder for it was great.”

[20:26]  ⁵ tn Heb “for there.”

[20:26]  ⁶ sn The name Berachah, which means “blessing” in Hebrew, is derived from the verbal root “to praise [or “to bless”],” which appears earlier in the verse.

[25:8]  ⁷ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ⁸ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[25:1]  ⁹ sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ¹⁰ tn Heb “name.” See the note at 24:15.

[25:1]  ¹¹ tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.

[1:1]  ¹² 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]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[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.

[2:14]  ¹⁸ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ¹⁹ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[1:9]  ²⁰ 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]  ²¹ 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]  ²² 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.

[1:19]  ²³ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ²⁴ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ²⁵ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ²⁶ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:4]  ²⁸ sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 3:14, 3:30, 4:4, 4:20, 4:24, 9:4, 10:16, 12:34, 20:9).

[4:4]  ²⁹ sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim.

[4:1]  ³⁰ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ³¹ sn See the note on Pharisees in 1:24.

[4:1]  ³² tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ³³ tn Grk “was making.”

[5:4]  ³⁴ tc The majority of later mss (C³ Θ Ψ 078 Ë^1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (A^c D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (Ì^66,75 א B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[5:5]  ³⁵ tn Grk “who had had thirty-eight years in his disability.”

[7:9]  ³⁶ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ³⁷ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:10]  ³⁸ tn The dative here has been translated as a dative of possession.

[11:7]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ⁴⁰ tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ⁴² tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ⁴³ tn Grk “spiritually.”

[11:9]  ⁴⁴ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ⁴⁵ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:9]  ⁴⁶ tn Or “to be buried.”

[11:11]  ⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ⁴⁸ tn Grk “fell upon.”

[11:12]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ⁵⁰ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ⁵¹ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ⁵² tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[12:11]  ⁵³ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁵⁴ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[17:14]  ⁵⁵ tn See BDAG 636 s.v. μετά A.2.a.α.

[21:7]  ⁵⁶ tn Or “who is victorious”; traditionally, “who overcomes.”