Daniel 2:17-18

2:17 Then Daniel went to his home and informed his friends Hananiah, Mishael, and Azariah of the matter. 2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he ¹  and his friends would not be destroyed along with the rest of the wise men of Babylon.

Daniel 2:49

2:49 And at Daniel’s request, the king ²  appointed Shadrach, Meshach, and Abednego over the administration of the province of Babylon. Daniel himself served in the king’s court. ³ 

Yesaya 43:3-4

43:3 For I am the Lord your God,

the Holy One of Israel, ⁴  your deliverer.

I have handed over Egypt as a ransom price,

Ethiopia and Seba ⁵  in place of you.

43:4 Since you are precious and special in my sight, ⁶ 

and I love you,

I will hand over people in place of you,

nations in place of your life.

Yesaya 45:4

45:4 For the sake of my servant Jacob,

Israel, my chosen one,

I call you by name

and give you a title of respect, even though you do not recognize ⁷  me.

Matius 24:22

24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short.

Markus 13:20

13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them ⁸  short.

Roma 8:28

8:28 And we know that all things work together ⁹  for good for those who love God, who are called according to his purpose,

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹⁰ 

Kolose 3:21-23

3:21 Fathers, ¹¹  do not provoke ¹²  your children, so they will not become disheartened. 3:22 Slaves, ¹³  obey your earthly ¹⁴  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord. 3:23 Whatever you are doing, ¹⁵  work at it with enthusiasm, ¹⁶  as to the Lord and not for people, ¹⁷ 

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Kolose 4:15

4:15 Give my greetings to the brothers and sisters ¹⁸  who are in Laodicea and to Nympha and the church that meets in her ¹⁹  house. ²⁰ 

[2:18]  ¹ tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.

[2:49]  ² tn Aram “and Daniel sought from the king and he appointed.”

[2:49]  ³ tn Aram “was at the gate of the king.”

[43:3]  ⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:3]  ⁵ sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.

[43:4]  ⁶ tn Heb “Since you are precious in my eyes and you are honored.”

[45:4]  ⁷ tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”

[13:20]  ⁸ tn Grk “the days.”

[8:28]  ⁹ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:1]  ¹⁰ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[3:21]  ¹¹ tn Or perhaps “Parents.” The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).

[3:21]  ¹² tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”

[3:22]  ¹³ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ¹⁴ tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.

[3:23]  ¹⁵ tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.

[3:23]  ¹⁶ tn Grk “from the soul.”

[3:23]  ¹⁷ tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.

[4:15]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ¹⁹ tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ²⁰ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.