Yohanes 14:27-28

14:27 “Peace I leave with you; ¹  my peace I give to you; I do not give it ²  to you as the world does. ³  Do not let your hearts be distressed or lacking in courage. ⁴  14:28 You heard me say to you, ⁵  ‘I am going away and I am coming back to you.’ If you loved me, you would be glad ⁶  that I am going to the Father, because the Father is greater than I am. ⁷ 

Yohanes 11:33

11:33 When Jesus saw her weeping, and the people ⁸  who had come with her weeping, he was intensely moved ⁹  in spirit and greatly distressed. ¹⁰ 

Yohanes 12:27

12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me ¹¹  from this hour’? ¹²  No, but for this very reason I have come to this hour. ¹³ 

Yohanes 16:3

16:3 They ¹⁴  will do these things because they have not known the Father or me. ¹⁵ 

Yohanes 16:6

16:6 Instead your hearts are filled with sadness ¹⁶  because I have said these things to you.

Yohanes 16:22-23

16:22 So also you have sorrow ¹⁷  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ¹⁸  16:23 At that time ¹⁹  you will ask me nothing. I tell you the solemn truth, ²⁰  whatever you ask the Father in my name he will give you. ²¹ 

Ayub 21:4-6

21:4 Is my ²²  complaint against a man? ²³ 

If so, ²⁴  why should I not be impatient? ²⁵ 

21:5 Look ²⁶  at me and be appalled;

put your hands over your mouths. ²⁷ 

21:6 For, when I think ²⁸  about this, I am terrified ²⁹ 

and my body feels a shudder. ³⁰ 

Ayub 23:15-16

23:15 That is why I am terrified in his presence;

when I consider, I am afraid because of him.

23:16 Indeed, God has made my heart faint; ³¹ 

the Almighty has terrified me.

Mazmur 42:5-6

42:5 Why are you depressed, ³²  O my soul? ³³ 

Why are you upset? ³⁴ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ³⁵ 

42:6 I am depressed, ³⁶ 

so I will pray to you while I am trapped here in the region of the upper Jordan, ³⁷ 

from Hermon, ³⁸  from Mount Mizar. ³⁹ 

Mazmur 42:8-11

42:8 By day the Lord decrees his loyal love, ⁴⁰ 

and by night he gives me a song, ⁴¹ 

a prayer ⁴²  to the living God.

42:9 I will pray ⁴³  to God, my high ridge: ⁴⁴ 

“Why do you ignore ⁴⁵  me?

Why must I walk around mourning ⁴⁶ 

because my enemies oppress me?”

42:10 My enemies’ taunts cut into me to the bone, ⁴⁷ 

as they say to me all day long, “Where is your God?” ⁴⁸ 

42:11 Why are you depressed, ⁴⁹  O my soul? ⁵⁰ 

Why are you upset? ⁵¹ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁵² 

Mazmur 43:5

43:5 Why are you depressed, ⁵³  O my soul? ⁵⁴ 

Why are you upset? ⁵⁵ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁵⁶ 

Mazmur 77:2-3

77:2 In my time of trouble I sought ⁵⁷  the Lord.

I kept my hand raised in prayer throughout the night. ⁵⁸ 

I ⁵⁹  refused to be comforted.

77:3 I said, “I will remember God while I groan;

I will think about him while my strength leaves me.” ⁶⁰  (Selah)

Mazmur 77:10

77:10 Then I said, “I am sickened by the thought

that the sovereign One ⁶¹  might become inactive. ⁶² 

Yesaya 43:1-2

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ⁶³  you.

I call you by name, you are mine.

43:2 When you pass through the waters, I am with you;

when you pass ⁶⁴  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ⁶⁵  you.

Yeremia 8:18

8:18 Then I said, ⁶⁶ 

“There is no cure ⁶⁷  for my grief!

I am sick at heart!

Ratapan 3:17-23

3:17 I ⁶⁸  am deprived ⁶⁹  of peace; ⁷⁰ 

I have forgotten what happiness ⁷¹  is.

3:18 So I said, “My endurance has expired;

I have lost all hope of deliverance ⁷²  from the Lord.”

ז (Zayin)

3:19 Remember ⁷³  my impoverished and homeless condition, ⁷⁴ 

which is a bitter poison. ⁷⁵ 

3:20 I ⁷⁶  continually think about ⁷⁷  this,

and I ⁷⁸  am depressed. ⁷⁹ 

3:21 But this I call ⁸⁰  to mind; ⁸¹ 

therefore I have hope:

ח (Khet)

3:22 The Lord’s loyal kindness ⁸²  never ceases; ⁸³ 

his compassions ⁸⁴  never end.

3:23 They are fresh ⁸⁵  every morning;

your faithfulness is abundant! ⁸⁶ 

Ratapan 3:2

3:2 He drove me into captivity ⁸⁷  and made me walk ⁸⁸ 

in darkness and not light.

Kolose 2:7

2:7 rooted ⁸⁹  and built up in him and firm ⁹⁰  in your ⁹¹  faith just as you were taught, and overflowing with thankfulness.

Kolose 4:8-10

4:8 I sent him to you for this very purpose, that you may know how we are doing ⁹²  and that he may encourage your hearts. 4:9 I sent him ⁹³  with Onesimus, the faithful and dear brother, who is one of you. ⁹⁴  They will tell ⁹⁵  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁹⁶  have not ceased praying for you and asking God ⁹⁷  to fill ⁹⁸  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁹⁹  worthily of the Lord and please him in all respects ¹⁰⁰  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:1

Salutation

1:1 From Paul, ¹⁰¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 3:3-4

3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ¹⁰²  life) appears, then you too will be revealed in glory with him.

Kolose 3:2

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

Kolose 2:2

2:2 My goal is that ¹⁰³  their hearts, having been knit together ¹⁰⁴  in love, may be encouraged, and that ¹⁰⁵  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ¹⁰⁶ 

Ibrani 12:12-13

12:12 Therefore, strengthen ¹⁰⁷  your listless hands and your weak knees, ¹⁰⁸  12:13 and make straight paths for your feet, ¹⁰⁹  so that what is lame may not be put out of joint but be healed.

[14:27]  ¹ 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]  ² 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]  ³ tn Grk “not as the world gives do I give to you.”

[14:27]  ⁴ tn Or “distressed or fearful and cowardly.”

[14:28]  ⁵ tn Or “You have heard that I said to you.”

[14:28]  ⁶ tn Or “you would rejoice.”

[14:28]  ⁷ sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).

[11:33]  ⁸ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.

[11:33]  ⁹ tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.

[11:33]  ¹⁰ tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.

[12:27]  ¹¹ tn Or “save me.”

[12:27]  ¹² tn Or “this occasion.”

[12:27]  sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.

[12:27]  ¹³ tn Or “this occasion.”

[16:3]  ¹⁴ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:3]  ¹⁵ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[16:6]  ¹⁶ tn Or “distress” or “grief.”

[16:22]  ¹⁷ tn Or “distress.”

[16:22]  ¹⁸ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[16:23]  ¹⁹ tn Grk “And in that day.”

[16:23]  ²⁰ tn Grk “Truly, truly, I say to you.”

[16:23]  ²¹ sn This statement is also found in John 15:16.

[21:4]  ²² tn The addition of the independent pronoun at the beginning of the sentence (“Is it I / against a man / my complaint”) strengthens the pronominal suffix on “complaint” (see GKC 438 §135.f).

[21:4]  ²³ sn The point seems to be that if his complaint were merely against men he might expect sympathy from other men; but no one dares offer him sympathy when his complaint is against God. So he will give free expression to his spirit (H. H. Rowley, Job [NCBC], 147).

[21:4]  ²⁴ tn On disjunctive interrogatives, see GKC 475 §150.g.

[21:4]  ²⁵ tn Heb “why should my spirit/breath not be short” (see Num 21:4; Judg 16:16).

[21:5]  ²⁶ tn The verb פְּנוּ (pÿnu) is from the verb “to turn,” related to the word for “face.” In calling for them to turn toward him, he is calling for them to look at him. But here it may be more in the sense of their attention rather than just a looking at him.

[21:5]  ²⁷ tn The idiom is “put a hand over a mouth,” the natural gesture for keeping silent and listening (cf. Job 29:9; 40:4; Mic 7:16).

[21:6]  ²⁸ tn The verb is זָכַר (zakhar, “to remember”). Here it has the sense of “to keep in memory; to meditate; to think upon.”

[21:6]  ²⁹ tn The main clause is introduced here by the conjunction, following the adverbial clause of time.

[21:6]  ³⁰ tn Some commentators take “shudder” to be the subject of the verb, “a shudder seizes my body.” But the word is feminine (and see the usage, especially in Job 9:6 and 18:20). It is the subject in Isa 21:4; Ps 55:6; and Ezek 7:18.

[23:16]  ³¹ tn The verb הֵרַךְ (kherakh) means “to be tender”; in the Piel it would have the meaning “to soften.” The word is used in parallel constructions with the verbs for “fear.” The implication is that God has made Job fearful.

[42:5]  ³² tn Heb “Why do you bow down?”

[42:5]  ³³ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:5]  ³⁴ tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.

[42:5]  ³⁵ tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.

[42:6]  ³⁶ tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.

[42:6]  ³⁷ tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.

[42:6]  ³⁸ tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.

[42:6]  ³⁹ tn The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.

[42:8]  ⁴⁰ sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the Lord”).

[42:8]  ⁴¹ tn Heb “his song [is] with me.”

[42:8]  ⁴² tc A few medieval Hebrew mss read תְּהִלָּה (tÿhillah, “praise”) instead of תְּפִלָּה (tÿfillah, “prayer”).

[42:9]  ⁴³ tn The cohortative form indicates the psalmist’s resolve.

[42:9]  ⁴⁴ tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.

[42:9]  ⁴⁵ tn Or “forget.”

[42:9]  ⁴⁶ sn Walk around mourning. See Ps 38:6 for a similar idea.

[42:10]  ⁴⁷ tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew mss and Symmachus’ Greek version read “like” instead of “with.”

[42:10]  ⁴⁸ sn “Where is your God?” The enemies ask this same question in v. 3.

[42:11]  ⁴⁹ tn Heb “Why do you bow down?”

[42:11]  ⁵⁰ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:11]  ⁵¹ tn Heb “and why are you in turmoil upon me?”

[42:11]  ⁵² tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.

[43:5]  ⁵³ tn Heb “Why do you bow down?”

[43:5]  ⁵⁴ sn For poetic effect the psalmist addresses his soul, or inner self.

[43:5]  ⁵⁵ tn Heb “and why are you in turmoil upon me?”

[43:5]  ⁵⁶ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.

[77:2]  ⁵⁷ tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.

[77:2]  ⁵⁸ tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.

[77:2]  ⁵⁹ tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[77:3]  ⁶⁰ tn Heb “I will remember God and I will groan, I will reflect and my spirit will grow faint.” The first three verbs are cohortatives, the last a perfect with vav (ו) consecutive. The psalmist’s statement in v. 4 could be understood as concurrent with v. 1, or, more likely, as a quotation of what he had said earlier as he prayed to God (see v. 2). The words “I said” are supplied in the translation at the beginning of the verse to reflect this interpretation (see v. 10).

[77:10]  ⁶¹ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[77:10]  ⁶² tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.

[43:1]  ⁶³ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[43:2]  ⁶⁴ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ⁶⁵ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[8:18]  ⁶⁶ tn The words, “Then I said” are not in the text but there is a general consensus that the words of vv. 18-19a are the words of Jeremiah. These words are supplied in the translation for clarity.

[8:18]  ⁶⁷ tn The meaning of this word is uncertain. The translation is based on the redivision and repointing of a word that occurs only here in the MT and whose pattern of formation is unparalleled in the Hebrew Bible. The MT reads מַבְלִיגִיתִי (mavligiti) which BDB provisionally derives from a verb root meaning “to gleam” or “to shine.” However, BDB notes that the text is dubious (cf. BDB 114 s.v. מַבְלִיגִית). The text is commonly emended to מִבְּלִי גְּהֹת (mibbÿli gÿhot) which is a Qal infinitive from a verb meaning “to heal” preceded by a compound negative “for lack of, to be at a loss for” (cf., e.g., HALOT 514 s.v. מַבְלִיגִית and 174 s.v. גּהה). This reading is supported by the Greek text which has an adjective meaning “incurable,” which is, however, connected with the preceding verse, i.e., “they will bite you incurably.”

[3:17]  ⁶⁸ tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ).

[3:17]  ⁶⁹ tc The MT reads וַתִּזְנַח (vattiznakh), vav (ו) consecutive + Qal preterite 3rd person feminine singular from זָנַח (zanakh, “to reject”), resulting in the awkward phrase “my soul rejected from peace.” The LXX καὶ ἀπώσατο (kai apwsato) reflects a Vorlage of וַיִּזְנַח (vayyiznakh), vav (ו) consecutive + Qal preterite 3rd person masculine singular from זָנַח (zanakh): “He deprives my soul of peace.” Latin Vulgate repulsa est reflects a Vorlage of וַתִּזָּנַח (vattizzanakh), vav (ו) consecutive + Niphal preterite 3rd person feminine singular from זָנַח (zanakh): “My soul is excluded from peace.” The MT best explains the origin of the LXX and Vulgate readings. The מ (mem) beginning the next word may have been an enclitic on the verb rather than a preposition on the noun. This would be the only Qal occurrence of זָנַח (zanakh) used with the preposition מִן (min). Placing the מ (mem) on the noun would have created the confusion leading to the changes made by the LXX and Vulgate. HALOT 276 s.v. II זנח attempts to deal with the problem lexically by positing a meaning “to exclude from” for זָנַח (zanakh) plus מִן (min), but also allows that the Niphal may be the correct reading.

[3:17]  ⁷⁰ tn Heb “from peace.” H. Hummel suggests that שָׁלוֹם (shalom) is the object and the מ (mem) is not the preposition מִן (min), but an enclitic on the verb (“Enclitic Mem in Early Northwest Semitic, Especially in Hebrew” JBL 76 [1957]: 105). שָׁלוֹם (shalom) has a wide range of meaning. The connotation is that there is no peace within; the speaker is too troubled for any calm to take hold.

[3:17]  ⁷¹ tn Heb “goodness.”

[3:18]  ⁷² tn Heb “and my hope from the Lord.” The hope is for deliverance. The words, “I have lost all…” have been supplied in the translation in order to clarify the Hebrew idiom for the English reader.

[3:19]  ⁷³ tc The LXX records ἐμνήσθην (emnhsqhn, “I remembered”) which may reflect a first singular form זָכַרְתִּי (zakharti) whereas the MT preserves the form זְכָר (zÿkhor) which may be Qal imperative 2nd person masculine singular (“Remember!”) or infinitive construct (“To remember…”). A 2nd person masculine singular imperative would most likely address God. In the next verse נַפְשִׁי (nafshi, “my soul”) is the subject of זְכָר (zÿkhor). If נַפְשִׁי (nafshi) is also the subject here one would expect a 2fs Imperative זִכְרִי (zikhri) a form that stands in the middle of the MT’s זְכָר (zÿkhor) and the presumed זָכַרְתִּי (zakharti) read by the LXX. English versions are split between the options: “To recall” (NJPS), “Remember!” (RSV, NRSV, NASB), “Remembering” (KJV, NKJV), “I remember” (NIV).

[3:19]  tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events, it can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5).

[3:19]  ⁷⁴ tn The two nouns עָנְיִי וּמְרוּדִי (’onyi umÿrudi, lit., “my poverty and my homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “my impoverished homelessness” or “homeless poor” (GKC 397-98 §124.e). The nearly identical phrase is used in Lam 1:7 and Isa 58:7 (see GKC 226 §83.c), suggesting this was a Hebrew idiom. Jerusalem’s inhabitants were impoverished and homeless.

[3:19]  ⁷⁵ tn Heb “wormwood and gall.” The two nouns joined by ו (vav), לַעֲנָה וָרֹאשׁ (la’ana varo’sh, “wormwood and bitterness”) form a nominal hendiadys. The first retains its full verbal sense and the second functions adjectivally: “bitter poison.”

[3:20]  ⁷⁶ tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, marked by the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”).

[3:20]  tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ). The verb תִּזְכּוֹר (tizkor) is Qal imperfect 3rd person feminine singular and the subject is נַפְשִׁי (nafshi, “my soul”), though the term does not appear until the end of the verse functioning as the subject of both verbs. Due to the synecdoche, the line is translated as though the verb were 1st person common singular.

[3:20]  ⁷⁷ tn The infinitive absolute followed by an imperfect of the same root is an emphatic rhetorical statement: זָכוֹר תִּזְכּוֹר (zakhor tizkor, “continually think”). Although the basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 I זכר), here it refers to consideration of a present situation: “to consider, think about” something present (BDB 270 s.v. זָכַר 5). The referent of the 3rd person feminine singular form of תִּזְכּוֹר (tizkor) is the feminine singular noun נַפְשִׁי (nafshi, “my soul”).

[3:20]  ⁷⁸ tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, included in some lists of the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”).

[3:20]  tn Heb “my soul…” or “your soul…” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ). Likewise, נַפְשֶׁךָ (nafshekha, “your soul”) is also a synecdoche of part (= your soul) for the whole person (= you).

[3:20]  ⁷⁹ tc The MT preserves the Kethib וְתָשִׁיחַ (vÿtashiakh), Qal imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive, while the Qere reads וְתָשׁוֹחַ (vÿtashoakh), Hiphil imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive. According to D. R. Hillers (Lamentations [AB], 56), the Kethib implies a Hiphil of שׁוּחַ (shuakh) which is unclear due to a lack of parallels, and reads the Qere as from the root שָׁחַח (shakhakh) which has close parallels in Ps 42:6, 7, 11; 43:5. The conjectured meaning for שׁוּחַ (shuakh) in BDB 1005 s.v שׁוּחַ is that of שָׁחַח (shakhakh). HALOT 1438-39 s.v. שׁוח reads the root as שָׁחַח (shakhakh) but the form as Qal.

[3:20]  tn Heb “and my soul sinks down within me.” The verb II שׁוּחַ (shuakh, “to sink down”) is used here in a figurative sense, meaning “to be depressed.”

[3:21]  ⁸⁰ tn Heb “I cause to return.”

[3:21]  ⁸¹ tn Heb “to my heart.” The noun לֵבָב (levav, “heart”) has a broad range of meanings, including its use as a metonymy of association, standing for thoughts and thinking = “mind” (e.g., Deut 32:46; 1 Chr 29:18; Job 17:11; Ps 73:7; Isa 10:7; Hag 1:5, 7; 2:15, 18; Zech 7:10; 8:17).

[3:22]  ⁸² tn It is difficult to capture the nuances of the Hebrew word חֶסֶד (khesed). When used of the Lord it is often connected to his covenant loyalty. This is the only occasion when the plural form of חֶסֶד (khesed) precedes the plural form of רַחֲמִים (rakhamim, “mercy, compassion”). The plural forms, as with this one, tend to be in late texts. The plural may indicate several concrete expressions of God’s kindnesses or may indicate the abstract concept of his kindness.

[3:22]  ⁸³ tc The MT reads תָמְנוּ (tamnu) “indeed we are [not] cut off,” Qal perfect 1st person common plural from תָּמַם (tamam, “be finished”): “[Because of] the kindnesses of the Lord, we are not cut off.” However, the ancient versions (LXX, Syriac Peshitta, Aramaic Targum) and many medieval Hebrew mss preserve the alternate reading תָּמּוּ (tammu), Qal perfect 3rd person common plural from תָּמַם (tamam, “to be finished”): “The kindnesses of the Lord never cease.” The external evidence favors the alternate reading. The internal evidence supports this as well, as the parallel B-line suggests: “his compassions never come to an end.” Several English versions follow the MT: “It is of the Lord’s mercies that we are not consumed” (KJV, NKJV), “Because of the Lord’s great love we are not consumed” (NIV). Other English versions follow the alternate textual tradition: “The steadfast love of the Lord never ceases” (RSV, NRSV), “The Lord’s lovingkindnesses indeed never cease” (NASB), “The kindness of the Lord has not ended” (NJPS) and “The Lord’s unfailing love still continues” (TEV).

[3:22]  ⁸⁴ tn The plural form of רַחֲמִים (rakhamim) may denote the abstract concept of mercy, several concrete expressions of mercy, or the plural of intensity: “great compassion.” See IBHS 122 §7.4.3a.

[3:23]  ⁸⁵ tn Heb “they are new.”

[3:23]  ⁸⁶ tn The adjective רַב (rav) has a broad range of meanings: (1) quantitative: “much, numerous, many (with plurals), abundant, enough, exceedingly” and (2) less often in a qualitative sense: “great” (a) of space and location, (b) “strong” as opposed to “weak” and (c) “major.” The traditional translation, “great is thy faithfulness,” is less likely than the quantitative sense: “your faithfulness is abundant” [or, “plentiful”]. NJPS is on target in its translation: “Ample is your grace!”

[3:2]  ⁸⁷ tn The verb נָהַג (nahag) describes the process of directing (usually a group of) something along a route, hence commonly “to drive,” when describing flocks, caravans, or prisoners and spoils of war (1 Sam 23:5; 30:2). But with people it may also have a positive connotation “to shepherd” or “to guide” (Ps 48:14; 80:1). The line plays on this through the reversal of expectations. Rather than being safely shepherded by the Lord their king, he has driven them away into captivity.

[3:2]  ⁸⁸ tn The Hiphil of הָלַךְ (halakh, “to walk”) may be nuanced either “brought” (BDB 236 s.v. 1) or “caused to walk” (BDB 237 s.v. 5.a).

[2:7]  ⁸⁹ tn Or “having been rooted.”

[2:7]  ⁹⁰ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ⁹¹ tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[4:8]  ⁹² tn Grk “the things concerning us.”

[4:9]  ⁹³ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ⁹⁴ tn Grk “is of you.”

[4:9]  ⁹⁵ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[1:9]  ⁹⁶ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁹⁷ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁹⁸ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ⁹⁹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁰⁰ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:1]  ¹⁰¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:4]  ¹⁰² tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[2:2]  ¹⁰³ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ¹⁰⁴ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ¹⁰⁵ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ¹⁰⁶ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[12:12]  ¹⁰⁷ tn Or “straighten.”

[12:12]  ¹⁰⁸ sn A quotation from Isa 35:3. Strengthen your listless hands and your weak knees refers to the readers’ need for renewed resolve and fresh strength in their struggles (cf. Heb 10:36-39; 12:1-3).

[12:13]  ¹⁰⁹ sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”