Yesaya 11:6-9

11:6 A wolf will reside ¹  with a lamb,

and a leopard will lie down with a young goat;

an ox and a young lion will graze together, ² 

as a small child leads them along.

11:7 A cow and a bear will graze together,

their young will lie down together. ³ 

A lion, like an ox, will eat straw.

11:8 A baby ⁴  will play

over the hole of a snake; ⁵ 

over the nest ⁶  of a serpent

an infant ⁷  will put his hand. ⁸ 

11:9 They will no longer injure or destroy

on my entire royal mountain. ⁹ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ¹⁰ 

Yesaya 53:5

53:5 He was wounded because of ¹¹  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ¹² 

because of his wounds we have been healed. ¹³ 

Mazmur 72:3

72:3 The mountains will bring news of peace to the people,

and the hills will announce justice. ¹⁴ 

Mazmur 72:7

72:7 During his days the godly will flourish; ¹⁵ 

peace will prevail as long as the moon remains in the sky. ¹⁶ 

Mazmur 85:10

85:10 Loyal love and faithfulness meet; ¹⁷ 

deliverance and peace greet each other with a kiss. ¹⁸ 

Daniel 9:24-25

9:24 “Seventy weeks ¹⁹  have been determined

concerning your people and your holy city

to put an end to ²⁰  rebellion,

to bring sin ²¹  to completion, ²² 

to atone for iniquity,

to bring in perpetual ²³  righteousness,

to seal up ²⁴  the prophetic vision, ²⁵ 

and to anoint a most holy place. ²⁶ 

9:25 So know and understand:

From the issuing of the command ²⁷  to restore and rebuild

Jerusalem ²⁸  until an anointed one, a prince arrives, ²⁹ 

there will be a period of seven weeks ³⁰  and sixty-two weeks.

It will again be built, ³¹  with plaza and moat,

but in distressful times.

Mikha 5:4-5

5:4 He will assume his post ³²  and shepherd the people ³³  by the Lord’s strength,

by the sovereign authority of the Lord his God. ³⁴ 

They will live securely, ³⁵  for at that time he will be honored ³⁶ 

even in the distant regions of ³⁷  the earth.

5:5 He will give us peace. ³⁸ 

Should the Assyrians try to invade our land

and attempt to set foot in our fortresses, ³⁹ 

we will send ⁴⁰  against them seven ⁴¹  shepherd-rulers, ⁴² 

make that eight commanders. ⁴³ 

Lukas 2:14

2:14 “Glory ⁴⁴  to God in the highest,

and on earth peace among people ⁴⁵  with whom he is pleased!” ⁴⁶ 

Yohanes 14:27

14:27 “Peace I leave with you; ⁴⁷  my peace I give to you; I do not give it ⁴⁸  to you as the world does. ⁴⁹  Do not let your hearts be distressed or lacking in courage. ⁵⁰ 

Kisah Para Rasul 10:36

10:36 You know ⁵¹  the message ⁵²  he sent to the people ⁵³  of Israel, proclaiming the good news of peace ⁵⁴  through ⁵⁵  Jesus Christ ⁵⁶  (he is Lord ⁵⁷  of all) –

Roma 5:1-10

The Expectation of Justification

5:1 ⁵⁸ Therefore, since we have been declared righteous by faith, we have ⁵⁹  peace with God through our Lord Jesus Christ, 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁶⁰  in the hope of God’s glory. 5:3 Not ⁶¹  only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God ⁶²  has been poured out ⁶³  in our hearts through the Holy Spirit who was given to us.

5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ⁶⁴  5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous ⁶⁵  by his blood, ⁶⁶  we will be saved through him from God’s wrath. ⁶⁷  5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁶⁸  in the hope of God’s glory.

Kolose 1:19

1:19 For God ⁶⁹  was pleased to have all his ⁷⁰  fullness dwell ⁷¹  in the Son ⁷² 

Efesus 2:14-18

2:14 For he is our peace, the one who made both groups into one ⁷³  and who destroyed the middle wall of partition, the hostility, 2:15 when he nullified ⁷⁴  in his flesh the law of commandments in decrees. He did this to create in himself one new man ⁷⁵  out of two, ⁷⁶  thus making peace, 2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ⁷⁷  2:17 And he came and preached peace to you who were far off and peace to those who were near, 2:18 so that ⁷⁸  through him we both have access in one Spirit to the Father.

Kolose 1:20-21

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁷⁹  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁸⁰  minds ⁸¹  as expressed through ⁸²  your evil deeds,

Ibrani 7:2-3

7:2 To him ⁸³  also Abraham apportioned a tithe ⁸⁴  of everything. ⁸⁵  His name first means ⁸⁶  king of righteousness, then king of Salem, that is, king of peace. 7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time.

Ibrani 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

[11:6]  ¹ tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.

[11:6]  ² tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsa^a). The present translation assumes this change.

[11:7]  ³ tn Heb “and a cow and a bear will graze – together – they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhddav, “together”) goes with both the preceding and following statements.

[11:8]  ⁴ tn Heb “one sucking,” i.e., still being nursed by his mother.

[11:8]  ⁵ tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”

[11:8]  ⁶ tc The Hebrew text has the otherwise unattested מְאוּרַת (mÿ’urat, “place of light”), i.e., opening of a hole. Some prefer to emend to מְעָרַת (mÿ’arat, “cave, den”).

[11:8]  ⁷ tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).

[11:8]  ⁸ sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3-5). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist.

[11:9]  ⁹ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ¹⁰ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[53:5]  ¹¹ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ¹² tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”

[53:5]  ¹³ sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.

[72:3]  ¹⁴ tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.

[72:7]  ¹⁵ tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.

[72:7]  ¹⁶ tn Heb “and [there will be an] abundance of peace until there is no more moon.”

[85:10]  ¹⁷ tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.

[85:10]  ¹⁸ sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.

[9:24]  ¹⁹ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ²⁰ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ²¹ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ²² tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ²³ tn Or “everlasting.”

[9:24]  ²⁴ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ²⁵ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ²⁶ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[9:25]  ²⁷ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ²⁹ tn The word “arrives” is added in the translation for clarification.

[9:25]  ³⁰ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

[9:25]  ³¹ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[5:4]  ³² tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ³³ tn The words “the people” are supplied in the translation for clarification.

[5:4]  ³⁴ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ³⁵ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ³⁶ tn Heb “be great.”

[5:4]  ³⁷ tn Or “to the ends of.”

[5:5]  ³⁸ tn Heb “and this one will be peace”; ASV “and this man shall be our peace” (cf. Eph 2:14).

[5:5]  ³⁹ tc Some prefer to read “in our land,” emending the text to בְּאַדְמָתֵנוּ (bÿ’admatenu).

[5:5]  ⁴⁰ tn Heb “raise up.”

[5:5]  ⁴¹ sn The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.

[5:5]  ⁴² tn Heb “shepherds.”

[5:5]  ⁴³ tn Heb “and eight leaders of men.”

[2:14]  ⁴⁴ sn Glory here refers to giving honor to God.

[2:14]  ⁴⁵ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ⁴⁶ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[14:27]  ⁴⁷ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ⁴⁸ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ⁴⁹ tn Grk “not as the world gives do I give to you.”

[14:27]  ⁵⁰ tn Or “distressed or fearful and cowardly.”

[10:36]  ⁵¹ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ⁵² tn Grk “the word.”

[10:36]  ⁵³ tn Grk “to the sons.”

[10:36]  ⁵⁴ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ⁵⁵ tn Or “by.”

[10:36]  ⁵⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ⁵⁷ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[5:1]  ⁵⁸ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ⁵⁹ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[5:2]  ⁶⁰ tn Or “exult, boast.”

[5:3]  ⁶¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:5]  ⁶² tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ⁶³ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:7]  ⁶⁴ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[5:9]  ⁶⁵ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ⁶⁶ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ⁶⁷ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[5:2]  ⁶⁸ tn Or “exult, boast.”

[1:19]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[2:14]  ⁷³ tn Grk “who made the both one.”

[2:15]  ⁷⁴ tn Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargew) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.

[2:15]  ⁷⁵ tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ.

[2:15]  ⁷⁶ tn Grk “in order to create the two into one new man.” Eph 2:14-16 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.

[2:16]  ⁷⁷ tn Grk “by killing the hostility in himself.”

[2:18]  ⁷⁸ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[1:20]  ⁷⁹ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:21]  ⁸⁰ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁸¹ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁸² tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[7:2]  ⁸³ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ⁸⁴ tn Or “a tenth part.”

[7:2]  ⁸⁵ sn A quotation from Gen 14:20.

[7:2]  ⁸⁶ tn Grk “first being interpreted,” describing Melchizedek.