Ayub 23:12

23:12 I have not departed from the commands of his lips;

I have treasured the words of his mouth more than my allotted portion. ¹ 

Mazmur 132:3-5

132:3 He said, ²  “I will not enter my own home, ³ 

or get into my bed. ⁴ 

132:4 I will not allow my eyes to sleep,

or my eyelids to slumber,

132:5 until I find a place for the Lord,

a fine dwelling place ⁵  for the powerful ruler of Jacob.” ⁶ 

Amsal 22:29

22:29 Do you see a person skilled ⁷  in his work?

He will take his position before kings;

he will not take his position ⁸  before obscure people. ⁹ 

Pengkhotbah 9:10

9:10 Whatever you find to do with your hands, ¹⁰ 

do it with all your might,

because there is neither work nor planning nor knowledge nor wisdom in the grave, ¹¹ 

the place where you will eventually go. ¹² 

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ¹³  but the water that I will give him will become in him a fountain ¹⁴  of water springing up ¹⁵  to eternal life.”

Yohanes 4:31-34

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, ¹⁶  “Rabbi, eat something.” ¹⁷  4:32 But he said to them, “I have food to eat that you know nothing about.” 4:33 So the disciples began to say ¹⁸  to one another, “No one brought him anything ¹⁹  to eat, did they?” ²⁰  4:34 Jesus said to them, “My food is to do the will of the one who sent me ²¹  and to complete ²²  his work. ²³ 

Efesus 6:5-8

6:5 Slaves, ²⁴  obey your human masters ²⁵  with fear and trembling, in the sincerity of your heart as to Christ, 6:6 not like those who do their work only when someone is watching ²⁶  – as people-pleasers – but as slaves of Christ doing the will of God from the heart. ²⁷  6:7 Obey ²⁸  with enthusiasm, as though serving the Lord ²⁹  and not people, 6:8 because you know that each person, whether slave or free, if he does something good, this ³⁰  will be rewarded by the Lord.

Efesus 6:1

6:1 Children, ³¹  obey your parents in the Lord ³²  for this is right.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³³ 

[23:12]  ¹ tc The form in the MT (מֵחֻקִּי, mekhuqqi) means “more than my portion” or “more than my law.” An expanded meaning results in “more than my necessary food” (see Ps 119:11; cf. KJV, NASB, ESV). HALOT 346 s.v. חֹק 1 indicates that חֹק (khoq) has the meaning of “portion” and is here a reference to “what is appointed for me.” The LXX and the Latin versions, along with many commentators, have בְּחֵקִי (bÿkheqi, “in my bosom”).

[132:3]  ² tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow.

[132:3]  ³ tn Heb “the tent of my house.”

[132:3]  ⁴ tn Heb “go up upon the bed of my couch.”

[132:5]  ⁵ tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).

[132:5]  ⁶ tn Heb “the powerful [one] of Jacob.”

[22:29]  ⁷ sn The word translated “skilled” is general enough to apply to any crafts; but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134).

[22:29]  ⁸ tn The verb form used twice here is יִתְיַצֵּב (yityatsev), the Hitpael imperfect of יָצַב (yatsav), which means “to set or station oneself; to take one’s stand” in this stem. With the form לִפְנֵי (life) it means “to present oneself before” someone; so here it has the idea of serving as a courtier in the presence of a king.

[22:29]  ⁹ sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ANET 424]).

[9:10]  ¹⁰ tn Heb “Whatever your hand finds to do.”

[9:10]  ¹¹ tn Heb “Sheol.”

[9:10]  ¹² tn Or “where you are about to go.”

[4:14]  ¹³ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ¹⁴ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ¹⁵ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[4:31]  ¹⁶ tn Grk “were asking him, saying.”

[4:31]  ¹⁷ tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[4:33]  ¹⁸ tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.

[4:33]  ¹⁹ tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.

[4:33]  ²⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “did they?”).

[4:34]  ²¹ sn The one who sent me refers to the Father.

[4:34]  ²² tn Or “to accomplish.”

[4:34]  ²³ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

[4:34]  sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.

[6:5]  ²⁴ tn Traditionally, “Servants” (KJV). Though δοῦλος (doulos) is often translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[6:5]  ²⁵ tn Grk “the masters according to the flesh.” In the translation above, the article τοῖς (tois) governing κυρίοις (kuriois) is rendered in English as a possessive pronoun (i.e., “your”) and the prepositional phrase κατὰ σάρκα (kata sarka) is taken as modifying κυρίοις (indicating that the author is referring to human masters) and not modifying the imperative ὑπακούετε (Jupakouete, which would indicate that obedience was according to a human standard or limitation).

[6:6]  ²⁶ tn Grk “not according to eye-service.”

[6:6]  ²⁷ tn Grk “from the soul.”

[6:7]  ²⁸ tn Though the verb does not appear again at this point in the passage, it is nonetheless implied and supplied in the English translation for the sake of clarity.

[6:7]  ²⁹ tn Grk “serving as to the Lord.”

[6:8]  ³⁰ sn The pronoun “this” (τοῦτο, touto) stands first in its clause for emphasis, and stresses the fact that God will reward those, who in seeking him, do good.

[6:1]  ³¹ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ³² tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[1:2]  ³³ tn Grk “before eternal ages.”