Kejadian 33:14

33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, ¹  until I come to my lord at Seir.”

Mazmur 125:3

125:3 Indeed, ²  the scepter of a wicked king ³  will not settle ⁴ 

upon the allotted land of the godly.

Otherwise the godly might

do what is wrong. ⁵ 

Yesaya 40:11

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ⁶ 

he leads the ewes along.

Yohanes 16:12

16:12 “I have many more things to say to you, ⁷  but you cannot bear ⁸  them now.

Yohanes 16:1

16:1 “I have told you all these things so that you will not fall away. ⁹ 

Kolose 3:1-2

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 3:2 Keep thinking about things above, not things on the earth,

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁰ 

[33:14]  ¹ tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”

[125:3]  ² tn Or “for.”

[125:3]  ³ tn Heb “a scepter of wickedness.” The “scepter” symbolizes royal authority; when collocated with “wickedness” the phrase refers to an oppressive foreign conqueror.

[125:3]  ⁴ tn Or “rest.”

[125:3]  ⁵ tn Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.

[40:11]  ⁶ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[16:12]  ⁷ sn In what sense does Jesus have many more things to say to the disciples? Does this imply the continuation of revelation after his departure? This is probably the case, especially in light of v. 13 and following, which describe the work of the Holy Spirit in guiding the disciples into all truth. Thus Jesus was saying that he would continue to speak (to the twelve, at least) after his return to the Father. He would do this through the Holy Spirit whom he was going to send. It is possible that an audience broader than the twelve is addressed, and in the Johannine tradition there is evidence that later other Christians (or perhaps, professed Christians) claimed to be recipients of revelation through the Spirit-Paraclete (1 John 4:1-6).

[16:12]  ⁸ tn Or (perhaps) “you cannot accept.”

[16:1]  ⁹ tn Grk “so that you will not be caused to stumble.”

[16:1]  sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

[1:13]  ¹⁰ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).