Ulangan 8:16

8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you ¹  and eventually bring good to you.

Ulangan 8:2

8:2 Remember the whole way by which he ²  has brought you these forty years through the desert ³  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Ulangan 32:25

32:25 The sword will make people childless outside,

and terror will do so inside;

they will destroy ⁴  both the young man and the virgin,

the infant and the gray-haired man.

Yesaya 2:11

2:11 Proud men will be brought low,

arrogant men will be humiliated; ⁵ 

the Lord alone will be exalted ⁶ 

in that day.

Daniel 4:30-37

4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence ⁷  by my own mighty strength ⁸  and for my majestic honor?” 4:31 While these words were still on the king’s lips, ⁹  a voice came down from heaven: “It is hereby announced to you, ¹⁰  King Nebuchadnezzar, that your kingdom has been removed from you! 4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ¹¹  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

4:33 Now in that very moment ¹²  this pronouncement about ¹³  Nebuchadnezzar came true. ¹⁴  He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. ¹⁵ 

4:34 But at the end of the appointed time ¹⁶  I, Nebuchadnezzar, looked up ¹⁷  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

4:35 All the inhabitants of the earth are regarded as nothing. ¹⁸ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ¹⁹  his hand

and says to him, ‘What have you done?’

4:36 At that time my sanity returned to me. I was restored ²⁰  to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated ²¹  over my kingdom. I became even greater than before. 4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live ²²  in pride.

Daniel 4:2

4:2 I am delighted to tell you about the signs and wonders that the most high God has done for me.

Kolose 1:7

1:7 You learned the gospel ²³  from Epaphras, our dear fellow slave ²⁴  – a ²⁵  faithful minister of Christ on our ²⁶  behalf –

Yakobus 4:10

4:10 Humble yourselves before the Lord and he will exalt you.

[8:16]  ¹ tn Heb “in order to humble you and in order to test you.” See 8:2.

[8:2]  ² tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ³ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[32:25]  ⁴ tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.

[2:11]  ⁵ tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:11]  ⁶ tn Or “elevated”; CEV “honored.”

[4:30]  ⁷ tn Aram “house.”

[4:30]  ⁸ tn Aram “by the might of my strength.”

[4:31]  ⁹ tn Aram “in the mouth of the king.”

[4:31]  ¹⁰ tn Aram “to you they say.”

[4:32]  ¹¹ tn Aram “until.”

[4:33]  ¹² tn Aram “hour.”

[4:33]  ¹³ tn Or “on.”

[4:33]  ¹⁴ tn Aram “was fulfilled.”

[4:33]  ¹⁵ tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[4:34]  ¹⁶ tn Aram “days.”

[4:34]  ¹⁷ tn Aram “lifted up my eyes.”

[4:35]  ¹⁸ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ¹⁹ tn Aram “strikes against.”

[4:36]  ²⁰ tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ²¹ tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.

[4:37]  ²² tn Aram “walk.”

[1:7]  ²³ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ²⁴ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ²⁵ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ²⁶ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.