Kejadian 31:19

31:19 While Laban had gone to shear his sheep, ¹  Rachel stole the household idols ²  that belonged to her father.

Kejadian 31:34

31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle ³  and sat on them.) ⁴  Laban searched the whole tent, but did not find them. ⁵ 

Keluaran 20:3-4

20:3 “You shall have no ⁶  other gods before me. ⁷ 

20:4 “You shall not make for yourself a carved image ⁸  or any likeness ⁹  of anything ¹⁰  that is in heaven above or that is on the earth beneath or that is in the water below. ¹¹ 

Keluaran 23:13

23:13 “Pay attention to do ¹²  everything I have told you, and do not even mention ¹³  the names of other gods – do not let them be heard on your lips. ¹⁴ 

Ulangan 5:7

5:7 You must not have any other gods ¹⁵  besides me. ¹⁶ 

Ulangan 6:14

6:14 You must not go after other gods, those ¹⁷  of the surrounding peoples,

Ulangan 7:25

7:25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent ¹⁸  to the Lord your God.

Ulangan 11:28

11:28 and the curse if you pay no attention ¹⁹  to his ²⁰  commandments and turn from the way I am setting before ²¹  you today to pursue ²²  other gods you have not known.

Ulangan 32:16

32:16 They made him jealous with other gods, ²³ 

they enraged him with abhorrent idols. ²⁴ 

Yosua 23:7

23:7 or associate with these nations that remain near ²⁵  you. You must not invoke or make solemn declarations by the names of their gods! ²⁶  You must not worship ²⁷  or bow down to them!

Yosua 24:2

24:2 Joshua told all the people, “Here is what the Lord God of Israel says: ‘In the distant past your ancestors ²⁸  lived beyond the Euphrates River, ²⁹  including Terah the father of Abraham and Nahor. They worshiped ³⁰  other gods,

Yosua 24:20

24:20 If ³¹  you abandon the Lord and worship ³²  foreign gods, he will turn against you; ³³  he will bring disaster on you and destroy you, ³⁴  though he once treated you well.” ³⁵ 

Yosua 24:23

24:23 Joshua said, ³⁶  “Now put aside the foreign gods that are among you and submit to ³⁷  the Lord God of Israel.”

Yudas 1:16

1:16 These people are grumblers and ³⁸  fault-finders who go ³⁹  wherever their desires lead them, ⁴⁰  and they give bombastic speeches, ⁴¹  enchanting folks ⁴²  for their own gain. ⁴³ 

Rut 1:15

1:15 So Naomi ⁴⁴  said, “Look, your sister-in-law is returning to her people and to her god. ⁴⁵  Follow your sister-in-law back home!”

Rut 1:1

A Family Tragedy: Famine and Death

1:1 During the time of the judges ⁴⁶  there was a famine in the land of Judah. ⁴⁷  So a man from Bethlehem ⁴⁸  in Judah went to live as a resident foreigner ⁴⁹  in the region of Moab, along with his wife and two sons. ⁵⁰ 

1 Samuel 7:3

7:3 Samuel said to all the people of Israel, “If you are really turning to the Lord with all your hearts, remove from among you the foreign gods and the images of Ashtoreth. ⁵¹  Give your hearts to the Lord and serve only him. Then he will deliver you ⁵²  from the hand of the Philistines.”

1 Samuel 7:2

Further Conflict with the Philistines

7:2 It was quite a long time – some twenty years in all – that the ark stayed at Kiriath Jearim. All the people ⁵³  of Israel longed for ⁵⁴  the Lord.

1 Samuel 7:1-2

7:1 Then the people ⁵⁵  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Further Conflict with the Philistines

7:2 It was quite a long time – some twenty years in all – that the ark stayed at Kiriath Jearim. All the people ⁵⁶  of Israel longed for ⁵⁷  the Lord.

Kisah Para Rasul 17:29

17:29 So since we are God’s offspring, we should not think the deity ⁵⁸  is like gold or silver or stone, an image ⁵⁹  made by human ⁶⁰  skill ⁶¹  and imagination. ⁶² 

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ⁶³  Amphipolis ⁶⁴  and Apollonia, ⁶⁵  they came to Thessalonica, ⁶⁶  where there was a Jewish synagogue. ⁶⁷ 

Kisah Para Rasul 16:26

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ⁶⁸  of all the prisoners came loose.

Yeremia 5:7

5:7 The Lord asked, ⁶⁹ 

“How can I leave you unpunished, Jerusalem? ⁷⁰ 

Your people ⁷¹  have rejected me

and have worshiped gods that are not gods at all. ⁷² 

Even though I supplied all their needs, ⁷³  they were like an unfaithful wife to me. ⁷⁴ 

They went flocking ⁷⁵  to the houses of prostitutes. ⁷⁶ 

Yeremia 16:20

16:20 Can people make their own gods?

No, what they make are not gods at all.” ⁷⁷ 

Daniel 5:4

5:4 As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone.

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ⁷⁸  and turned away ⁷⁹  a large crowd, ⁸⁰  not only in Ephesus ⁸¹  but in practically all of the province of Asia, ⁸²  by saying ⁸³  that gods made by hands are not gods at all. ⁸⁴ 

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ⁸⁵  Apollos was in Corinth, ⁸⁶  Paul went through the inland ⁸⁷  regions ⁸⁸  and came to Ephesus. ⁸⁹  He ⁹⁰  found some disciples there ⁹¹ 

Kolose 1:7

1:7 You learned the gospel ⁹²  from Epaphras, our dear fellow slave ⁹³  – a ⁹⁴  faithful minister of Christ on our ⁹⁵  behalf –

Kolose 1:2

1:2 to the saints, the faithful ⁹⁶  brothers and sisters ⁹⁷  in Christ, at Colossae. Grace and peace to you ⁹⁸  from God our Father! ⁹⁹ 

Kolose 1:15-17

The Supremacy of Christ

1:15 ¹⁰⁰ He is the image of the invisible God, the firstborn ¹⁰¹  over all creation, ¹⁰² 

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ¹⁰³  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ¹⁰⁴  in him.

Galatia 4:8

Heirs of Promise Are Not to Return to Law

4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. ¹⁰⁵ 

[31:19]  ¹ tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.

[31:19]  ² tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.

[31:34]  ³ tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”

[31:34]  ⁴ tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.

[31:34]  ⁵ tn The word “them” has been supplied in the translation for clarification.

[20:3]  ⁶ tn The possession is expressed here by the use of the lamed (ל) preposition and the verb “to be”: לֹא־יִהְיֶה לְךָ (lo’ yihyeh lÿkha, “there will not be to you”). The negative with the imperfect expresses the emphatic prohibition; it is best reflected with “you will not” and has the strongest expectation of obedience (see GKC 317 §107.o). As an additional way of looking at this line, U. Cassuto suggests that the verb is in the singular in order to say that they could not have even one other god, and the word “gods” is plural to include any gods (Exodus, 241).

[20:3]  ⁷ tn The expression עַל־פָּנָי (’al-panay) has several possible interpretations. S. R. Driver suggests “in front of me,” meaning obliging me to behold them, and also giving a prominence above me (Exodus, 193-94). W. F. Albright rendered it “You shall not prefer other gods to me” (From the Stone Age to Christianity, 297, n. 29). B. Jacob (Exodus, 546) illustrates it with marriage: the wife could belong to only one man while every other man was “another man.” They continued to exist but were not available to her. The point is clear from the Law, regardless of the specific way the prepositional phrase is rendered. God demands absolute allegiance, to the exclusion of all other deities. The preposition may imply some antagonism, for false gods would be opposed to Yahweh. U. Cassuto adds that God was in effect saying that anytime Israel turned to a false god they had to know that the Lord was there – it is always in his presence, or before him (Exodus, 241).

[20:4]  ⁸ tn A פֶּסֶל (pesel) is an image that was carved out of wood or stone. The Law was concerned with a statue that would be made for the purpose of worship, an idol to be venerated, and not any ordinary statue.

[20:4]  ⁹ tn The word תְּמוּנָה (tÿmunah) refers to the mental pattern from which the פֶּסֶל (pesel) is constructed; it is a real or imagined resemblance. If this is to stand as a second object to the verb, then the verb itself takes a slightly different nuance here. It would convey “you shall not make an image, neither shall you conceive a form” for worship (B. Jacob, Exodus, 547). Some simply make the second word qualify the first: “you shall not make an idol in the form of…” (NIV).

[20:4]  ¹⁰ tn Here the phrase “of anything” has been supplied.

[20:4]  ¹¹ tn Heb “under the earth” (so KJV, ASV, NASB, NRSV).

[23:13]  ¹² tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.

[23:13]  ¹³ tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ¹⁴ tn Heb “mouth.”

[23:13]  sn See also Ps 16:4, where David affirms his loyalty to God with this expression.

[5:7]  ¹⁵ tn Heb “there must not be for you other gods.” The expression “for you” indicates possession.

[5:7]  ¹⁶ tn Heb “upon my face,” or “before me” (עַל־פָּנָיַ, ’al-panaya). Some understand this in a locative sense: “in my sight.” The translation assumes that the phrase indicates exclusion. The idea is that of placing any other god before the Lord in the sense of taking his place. Contrary to the view of some, this does not leave the door open for a henotheistic system where the Lord is the primary god among others. In its literary context the statement must be taken in a monotheistic sense. See, e.g., 4:39; 6:13-15.

[6:14]  ¹⁷ tn Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:25]  ¹⁸ tn The Hebrew word תּוֹעֵבָה (to’evah, “abhorrent; detestable”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. Frequently such things (or even persons) must be condemned to annihilation (חֵרֶם, kherem) lest they become a means of polluting or contaminating others (cf. Deut 13:17; 20:17-18). See M. Grisanti, NIDOTTE 4:315.

[11:28]  ¹⁹ tn Heb “do not listen to,” that is, do not obey.

[11:28]  ²⁰ tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[11:28]  ²¹ tn Heb “am commanding” (so NASB, NRSV).

[11:28]  ²² tn Heb “walk after”; NIV “by following”; NLT “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6-7).

[32:16]  ²³ tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).

[32:16]  ²⁴ tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”

[23:7]  ²⁵ tn Heb “with.”

[23:7]  ²⁶ tn Heb “and in the name of their gods you must not invoke and you must not make solemn declarations.” The words “and you must not make solemn declarations” are omitted in the LXX and may represent a later scribal addition to elucidate the immediately preceding command. The Hiphil of שָׁבַע (shava’) without an object occurs only here and in Josh 6:26.

[23:7]  ²⁷ tn Or “serve.”

[24:2]  ²⁸ tn Heb “your fathers.”

[24:2]  ²⁹ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

[24:2]  ³⁰ tn Or “served.”

[24:20]  ³¹ tn Or “when.”

[24:20]  ³² tn Or “and serve.”

[24:20]  ³³ tn The words “against you” are added for clarification.

[24:20]  ³⁴ tn Heb “bring you to an end.”

[24:20]  ³⁵ tn Heb “after he did good for you.”

[24:23]  ³⁶ tn The words “Joshua said” are supplied for clarification.

[24:23]  ³⁷ tn Heb “bend your heart toward.” The term לֵבָב (levav, “heart”) probably here refers to the people’s volition or will.

[1:16]  ³⁸ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ³⁹ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁴⁰ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁴¹ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ⁴² sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁴³ tn Or “to their own advantage.”

[1:15]  ⁴⁴ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[1:15]  ⁴⁵ tn Or “gods” (so KJV, NASB, NIV, NRSV, CEV, NLT), if the plural form is taken as a numerical plural. However, it is likely that Naomi, speaking from Orpah’s Moabite perspective, uses the plural of majesty of the Moabite god Chemosh. For examples of the plural of majesty being used of a pagan god, see BDB 43 s.v. אֱלֹהִים 1.d. Note especially 1 Kgs 11:33, where the plural form is used of Chemosh.

[1:1]  ⁴⁶ tn Heb “in the days of the judging of the judges.” The LXX simply reads “when the judges judged,” and Syriac has “in the days of the judges.” Cf. NASB “in the days when the judges governed (ruled NRSV).”

[1:1]  sn Many interpreters, reading this statement in the light of the Book of Judges which describes a morally corrupt period, assume that the narrator is painting a dark backdrop against which Ruth’s exemplary character and actions will shine even more brightly. However, others read this statement in the light of the book’s concluding epilogue which traces the full significance of the story to the time of David, the chosen king of Judah (4:18-22).

[1:1]  ⁴⁷ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ⁴⁸ sn The name Bethlehem (בֵּית לֶחֶם, bet lekhem) is from “house, place” (בֵּית) and “bread, food” (לֶחֶם), so the name literally means “House of Bread” or “Place of Food.” Perhaps there is irony here: One would not expect a severe famine in such a location. This would not necessarily indicate that Bethlehem was under divine discipline, but merely that the famine was very severe, explaining the reason for the family’s departure.

[1:1]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[1:1]  ⁴⁹ tn Or “to live temporarily.” The verb גּוּר (gur, “sojourn”) may refer to (1) temporary dwelling in a location (Deut 18:6; Judg 17:7) or (2) permanent dwelling in a location (Judg 5:17; Ps 33:8). When used of a foreign land, it can refer to (1) temporary dwelling as a visiting foreigner (Gen 12:10; 20:1; 21:34; 2 Kgs 8:1-2; Jer 44:14) or (2) permanent dwelling as a resident foreigner (Gen 47:4; Exod 6:4; Num 15:14; Deut 26:5; 2 Sam 4:3; Jer 49:18,33; 50:40; Ezek 47:22-23). Although Naomi eventually returned to Judah, there is some ambiguity whether or not Elimelech intended the move to make them permanent resident foreigners. Cf. NASB “to sojourn” and NIV “to live for a while,” both of which imply the move was temporary, while “to live” (NCV, NRSV, NLT) is more neutral about the permanence of the relocation.

[1:1]  sn Some interpreters view Elimelech’s departure from Judah to sojourn in Moab as lack of faith in the covenant God of Israel to provide for his family’s needs in the land of promise; therefore his death is consequently viewed as divine judgment. Others note that God never prohibited his people from seeking food in a foreign land during times of famine but actually sent his people to a foreign land during a famine in Canaan on at least one occasion as an act of deliverance (Gen 37-50). In this case, Elimelech’s sojourn to Moab was an understandable act by a man concerned for the survival of his family, perhaps even under divine approval, so their death in Moab was simply a tragedy, a bad thing that happened to a godly person.

[1:1]  ⁵⁰ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[7:3]  ⁵¹ tn Heb “the Ashtarot” (plural; also in the following verse). The words “images of” are supplied for clarity.

[7:3]  sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. The presence of Ashtarot in Israel is a sign of pervasive pagan and idolatrous influences; hence Samuel calls for their removal. See 1 Sam 31:10, where the Philistines deposit the armor of the deceased Saul in the temple of the Ashtarot, and 1 Kgs 11:5, 33; 2 Kgs 23:13, where Solomon is faulted for worshiping the Ashtarot.

[7:3]  ⁵² tn Following imperatives, the jussive verbal form with the prefixed conjunction indicates purpose/result.

[7:2]  ⁵³ tn Heb “house” (also in the following verse).

[7:2]  ⁵⁴ tn Heb “mourned after”; NIV “mourned and sought after”; KJV, NRSV “lamented after”; NAB “turned to”; NCV “began to follow…again.”

[7:1]  ⁵⁵ tn Heb “men.”

[7:2]  ⁵⁶ tn Heb “house” (also in the following verse).

[7:2]  ⁵⁷ tn Heb “mourned after”; NIV “mourned and sought after”; KJV, NRSV “lamented after”; NAB “turned to”; NCV “began to follow…again.”

[17:29]  ⁵⁸ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ⁵⁹ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ⁶⁰ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ⁶¹ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ⁶² tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[17:1]  ⁶³ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁶⁴ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁶⁵ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁶⁶ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ⁶⁷ sn See the note on synagogue in 6:9.

[16:26]  ⁶⁸ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[5:7]  ⁶⁹ tn These words are not in the text, but are supplied in the translation to make clear who is speaking.

[5:7]  ⁷⁰ tn Heb “How can I forgive [or pardon] you.” The pronoun “you” is second feminine singular, referring to the city. See v. 1.

[5:7]  ⁷¹ tn Heb “your children.”

[5:7]  ⁷² tn Heb “and they have sworn [oaths] by not-gods.”

[5:7]  ⁷³ tn Heb “I satisfied them to the full.”

[5:7]  ⁷⁴ tn Heb “they committed adultery.” It is difficult to decide whether literal adultery with other women or spiritual adultery with other gods is meant. The word for adultery is used for both in the book of Jeremiah. For examples of its use for spiritual adultery see 3:8, 9; 9:2. For examples of its use for literal adultery see 7:9; 23:14. The context here could argue for either. The swearing by other gods and the implicit contradiction in their actions in contrast to the expected gratitude for supplying their needs argues for spiritual adultery. However, the reference to prostitution in the next line and the reference to chasing after their neighbor’s wives argues for literal adultery. The translation opts for spiritual adultery because of the contrast implicit in the concessive clause.

[5:7]  ⁷⁵ tn There is a great deal of debate about the meaning of this word. Most of the modern English versions follow the lead of lexicographers who relate this word to a noun meaning “troop” and understand it to mean “they trooped together” (cf. BDB 151 s.v. גָּדַד Hithpo.2 and compare the usage in Mic 5:1 [4:14 HT]). A few of the modern English versions and commentaries follow the reading of the Greek and read a word meaning “they lodged” (reading ִיתְגּוֹרְרוּ [yitggorÿru] from I גּוּר [gur; cf. HALOT 177 s.v. Hithpo. and compare the usage in 1 Kgs 17:20] instead of יִתְגֹּדָדוּ [yitggodadu]). W. L. Holladay (Jeremiah [Hermeneia], 1:180) sees a reference here to the cultic practice of cutting oneself in supplication to pagan gods (cf. BDB 151 s.v. גָּדַד Hithpo.1 and compare the usage in 1 Kgs 18:28). The houses of prostitutes would then be a reference to ritual prostitutes at the pagan shrines. The translation follows BDB and the majority of modern English versions.

[5:7]  ⁷⁶ tn Heb “to a house of a prostitute.”

[5:7]  sn This could be a reference to cultic temple prostitution connected with the pagan shrines. For allusion to this in the OT, see, e.g., Deut 23:17 and 2 Kgs 23:7.

[16:20]  ⁷⁷ tn Heb “and they are ‘no gods.’” For the construction here compare 2:11 and a similar construction in 2 Kgs 19:18 and see BDB 519 s.v. לֹא 1.b(b).

[19:26]  ⁷⁸ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁷⁹ tn Or “misled.”

[19:26]  ⁸⁰ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁸¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁸² tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁸³ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁸⁴ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[19:1]  ⁸⁵ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ⁸⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁸⁷ tn Or “interior.”

[19:1]  ⁸⁸ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁸⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁹⁰ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ⁹¹ tn The word “there” is not in the Greek text but is implied.

[1:7]  ⁹² 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]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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.

[1:2]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ tn Or “Grace to you and peace.”

[1:2]  ⁹⁹ 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.

[1:15]  ¹⁰⁰ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ¹⁰¹ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ¹⁰² tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:16]  ¹⁰³ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ¹⁰⁴ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[4:8]  ¹⁰⁵ tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”