Kejadian 45:28

45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Kejadian 47:12

47:12 Joseph also provided food for his father, his brothers, and all his father’s household, according to the number of their little children.

Kejadian 47:1

Joseph’s Wise Administration

47:1 Joseph went and told Pharaoh, “My father, my brothers, their flocks and herds, and all that they own have arrived from the land of

Canaan. They are now ¹  in the land of Goshen.”

1 Samuel 27:1

David Aligns Himself with the Philistines

27:1 David thought to himself, ²  “One of these days I’m going to be swept away by the hand of Saul! There is nothing better for me than to escape to the land of the Philistines. Then Saul will despair of searching for me through all the territory of Israel and I will escape from his hand.”

Ayub 7:7

7:7 Remember ³  that my life is but a breath,

that ⁴  my eyes will never again ⁵  see happiness.

Mazmur 34:19

34:19 The godly ⁶  face many dangers, ⁷ 

but the Lord saves ⁸  them ⁹  from each one of them.

Pengkhotbah 7:8

7:8 The end of a matter ¹⁰  is better than its beginning;

likewise, patience ¹¹  is better than pride. ¹² 

Yesaya 27:9

27:9 So in this way Jacob’s sin will be forgiven, ¹³ 

and this is how they will show they are finished sinning: ¹⁴ 

They will make all the stones of the altars ¹⁵ 

like crushed limestone,

and the Asherah poles and the incense altars will no longer stand. ¹⁶ 

Yesaya 38:10

38:10 “I thought, ¹⁷ 

‘In the middle of my life ¹⁸  I must walk through the gates of Sheol,

I am deprived ¹⁹  of the rest of my years.’

Yesaya 41:10

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ²⁰ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ²¹ 

Yesaya 41:13-14

41:13 For I am the Lord your God,

the one who takes hold of your right hand,

who says to you, ‘Don’t be afraid, I am helping you.’

41:14 Don’t be afraid, despised insignificant Jacob, ²² 

men of ²³  Israel.

I am helping you,” says the Lord,

your protector, ²⁴  the Holy One of Israel. ²⁵ 

Matius 14:31

14:31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?”

Roma 8:28

8:28 And we know that all things work together ²⁶  for good for those who love God, who are called according to his purpose,

Roma 8:31

8:31 What then shall we say about these things? If God is for us, who can be against us?

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. ²⁷ 

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²⁸ 

Kolose 1:2

1:2 to the saints, the faithful ²⁹  brothers and sisters ³⁰  in Christ, at Colossae. Grace and peace to you ³¹  from God our Father! ³² 

Kolose 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

Yakobus 5:7-11

Patience in Suffering

5:7 So be patient, brothers and sisters, ³³  until the Lord’s return. ³⁴  Think of how the farmer waits ³⁵  for the precious fruit of the ground and is patient ³⁶  for it until it receives the early and late rains. 5:8 You also be patient and strengthen your hearts, for the Lord’s return is near. 5:9 Do not grumble against one another, brothers and sisters, ³⁷  so that you may not be judged. See, the judge stands before the gates! ³⁸  5:10 As an example of suffering and patience, brothers and sisters, ³⁹  take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard ⁴⁰  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ⁴¹ 

[47:1]  ¹ tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.

[27:1]  ² tn Heb “said to his heart.”

[7:7]  ³ sn Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils (Gen 2:7), and so God is called to remember that man is but a breath.

[7:7]  ⁴ tn The word “that” is supplied in the translation.

[7:7]  ⁵ tn The verb with the infinitive serves as a verbal hendiadys: “return to see” means “see again.”

[34:19]  ⁶ tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

[34:19]  ⁷ tn Or “trials.”

[34:19]  ⁸ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.

[34:19]  ⁹ tn Heb “him,” agreeing with the singular form in the preceding line.

[7:8]  ¹⁰ tn The term דָבָר (davar) denotes “matter; thing” here rather than “speech; word,” as the parallelism with “patience” suggests. The term was misunderstood as “speech; word” by the Vulgate (so also Douay).

[7:8]  ¹¹ tn Heb “the patient of spirit.”

[7:8]  ¹² tn Heb “the proud of spirit.”

[27:9]  ¹³ tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”

[27:9]  ¹⁴ tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).

[27:9]  ¹⁵ tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.

[27:9]  ¹⁶ sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.

[38:10]  ¹⁷ tn Or “I said” (KJV, NIV, NRSV, NLT).

[38:10]  ¹⁸ tn The precise meaning of the phrase בִּדְמִי יָמַי (bidmi yamay, “in the [?] of my days”) is uncertain. According to HALOT 226 s.v. דְּמִי this word is a hapax legomenon meaning “half.” Others derive the form from דַּמִי (dami, “quiet, rest, peacefulness”).

[38:10]  ¹⁹ tn The precise meaning of the verb is uncertain. The Pual of of פָּקַד (paqad) occurs only here and in Exod 38:21, where it appears to mean “passed in review” or “mustered.” Perhaps the idea is, “I have been called away for the remainder of my years.” To bring out the sense more clearly, one can translate, “I am deprived of the rest of my years.”

[41:10]  ²⁰ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ²¹ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[41:14]  ²² tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ²³ tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ²⁴ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ²⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[8:28]  ²⁶ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:1]  ²⁷ 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.

[1:13]  ²⁸ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2]  ²⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³¹ tn Or “Grace to you and peace.”

[1:2]  ³² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[5:7]  ³³ tn Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2.

[5:7]  ³⁴ tn Or “advent”; or “coming” (also in v. 8).

[5:7]  ³⁵ tn Grk “Behold! The farmer waits.”

[5:7]  ³⁶ tn Grk “being patient.”

[5:9]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ³⁸ sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.

[5:10]  ³⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:11]  ⁴⁰ tn Grk “Behold! We regard…”

[5:11]  ⁴¹ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.