Yesaya 2:3

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ¹  he can teach us his requirements, ² 

and ³  we can follow his standards.” ⁴ 

For Zion will be the center for moral instruction; ⁵ 

the Lord will issue edicts from Jerusalem. ⁶ 

Mikha 4:2

4:2 Many nations will come, saying,

“Come on! Let’s go up to the Lord’s mountain,

to the temple ⁷  of Jacob’s God,

so he can teach us his commands ⁸ 

and we can live by his laws.” ⁹ 

For Zion will be the source of instruction;

the Lord’s teachings will proceed from Jerusalem. ¹⁰ 

Roma 8:2-4

8:2 For the law of the life-giving Spirit ¹¹  in Christ Jesus has set you ¹²  free from the law of sin and death. 8:3 For God achieved what the law could not do because ¹³  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

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. ¹⁴ 

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁵  minds ¹⁶  as expressed through ¹⁷  your evil deeds,

[2:3]  ¹ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ² tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ³ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁴ tn Heb “walk in his ways.”

[2:3]  ⁵ tn Heb “for out of Zion will go instruction.”

[2:3]  ⁶ tn Heb “the word of the Lord from Jerusalem.”

[4:2]  ⁷ tn Heb “house.”

[4:2]  ⁸ tn Heb “ways.”

[4:2]  ⁹ tn Heb “and we can walk in his paths.”

[4:2]  ¹⁰ tn Heb “instruction [or, “law”] will go out from Zion, and the word of the Lord from Jerusalem.”

[4:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:2]  ¹¹ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹² tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:3]  ¹³ tn Grk “in that.”

[8:1]  ¹⁴ 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.

[1:21]  ¹⁵ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹⁶ 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]  ¹⁷ 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.