1 Petrus 3:15

3:15 But set Christ ¹  apart ²  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ³ 

Mazmur 25:9

25:9 May he show ⁴  the humble what is right! ⁵ 

May he teach ⁶  the humble his way!

Mazmur 147:6

147:6 The Lord lifts up the oppressed,

but knocks ⁷  the wicked to the ground.

Mazmur 149:4

149:4 For the Lord takes delight in his people;

he exalts the oppressed by delivering them. ⁸ 

Yesaya 11:4

11:4 He will treat the poor fairly, ⁹ 

and make right decisions ¹⁰  for the downtrodden of the earth. ¹¹ 

He will strike the earth with the rod of his mouth, ¹² 

and order the wicked to be executed. ¹³ 

Yesaya 29:19

29:19 The downtrodden will again rejoice in the Lord;

the poor among humankind will take delight ¹⁴  in the Holy One of Israel. ¹⁵ 

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ¹⁶  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ¹⁷ 

in order to cheer up the humiliated

and to encourage the discouraged. ¹⁸ 

Yesaya 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ¹⁹  me. ²⁰ 

He has commissioned ²¹  me to encourage ²²  the poor,

to help ²³  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Matius 5:5

5:5 “Blessed are the meek, for they will inherit the earth.

Matius 11:29

11:29 Take my yoke ²⁴  on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.

Matius 21:5

21:5 “Tell the people of Zion, ²⁵ 

‘Look, your king is coming to you,

unassuming and seated on a donkey,

and on a colt, the foal of a donkey.’” ²⁶ 

Matius 21:2

21:2 telling them, “Go to the village ahead of you. ²⁷  Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.

Kolose 1:1

Salutation

1:1 From Paul, ²⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatia 5:23

5:23 gentleness, and ²⁹  self-control. Against such things there is no law.

Efesus 4:2

4:2 with all humility and gentleness, ³⁰  with patience, bearing with ³¹  one another in love,

Kolose 3:12

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ³²  kindness, humility, gentleness, and patience,

Kolose 3:2

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

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ³³  sound teaching.

Titus 3:2

3:2 They must not slander ³⁴  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Yakobus 1:21

1:21 So put away all filth and evil excess and humbly ³⁵  welcome the message implanted within you, which is able to save your souls.

Yakobus 3:13-17

True Wisdom

3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. ³⁶  3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such ³⁷  wisdom does not come ³⁸  from above but is earthly, natural, ³⁹  demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ⁴⁰  full of mercy and good fruit, ⁴¹  impartial, and not hypocritical. ⁴² 

[3:15]  ¹ tc Most later mss (P Ï) have θεόν (qeon, “God”) instead of Χριστόν (Criston; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (Ì⁷² א A B C Ψ 33 1739 al latt sy co), and as a less common idiom better explains the rise of the other reading.

[3:15]  ² tn Or “sanctify Christ as Lord.”

[3:15]  ³ tn Grk “the hope in you.”

[25:9]  ⁴ tn The prefixed verbal form is jussive; the psalmist expresses his prayer.

[25:9]  ⁵ tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.

[25:9]  ⁶ tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

[147:6]  ⁷ tn Heb “brings down.”

[149:4]  ⁸ tn Heb “he honors the oppressed [with] deliverance.”

[11:4]  ⁹ tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).

[11:4]  ¹⁰ tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”

[11:4]  ¹¹ tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).

[11:4]  ¹² tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).

[11:4]  ¹³ tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.

[29:19]  ¹⁴ tn Or “will rejoice” (NIV, NCV, NLT).

[29:19]  ¹⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[57:15]  ¹⁶ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ¹⁷ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ¹⁸ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[61:1]  ¹⁹ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ²⁰ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ²¹ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ²² tn Or “proclaim good news to.”

[61:1]  ²³ tn Heb “to bind up [the wounds of].”

[11:29]  ²⁴ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.

[21:5]  ²⁵ tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[21:5]  ²⁶ tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.

[21:2]  ²⁷ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[1:1]  ²⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:23]  ²⁹ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[4:2]  ³⁰ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ³¹ tn Or “putting up with”; or “forbearing.”

[3:12]  ³² tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

[2:1]  ³³ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:2]  ³⁴ tn Or “discredit,” “damage the reputation of.”

[1:21]  ³⁵ tn Or “with meekness.”

[3:13]  ³⁶ tn Grk “works in the gentleness of wisdom.”

[3:15]  ³⁷ tn Grk “This.”

[3:15]  ³⁸ tn Grk “come down”; “descend.”

[3:15]  ³⁹ tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.

[3:17]  ⁴⁰ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ⁴¹ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ⁴² tn Or “sincere.”