Amsal 2:9

2:9 Then you will understand ¹  righteousness and justice

and equity – every ²  good ³  way. ⁴ 

Amsal 8:20

8:20 I walk in the path of righteousness,

in the pathway of justice,

Mazmur 111:10

111:10 To obey the Lord is the fundamental principle for wise living; ⁵ 

all who carry out his precepts acquire good moral insight. ⁶ 

He will receive praise forever. ⁷ 

Mazmur 119:5

119:5 If only I were predisposed ⁸ 

to keep your statutes!

Mazmur 119:34-35

119:34 Give me understanding so that I might observe your law,

and keep it with all my heart. ⁹ 

119:35 Guide me ¹⁰  in the path of your commands,

for I delight to walk in it. ¹¹ 

Mazmur 119:73

י (Yod)

119:73 Your hands made me and formed me. ¹² 

Give me understanding so that I might learn ¹³  your commands.

Mazmur 143:8

143:8 May I hear about your loyal love in the morning, ¹⁴ 

for I trust in you.

Show me the way I should go, ¹⁵ 

because I long for you. ¹⁶ 

Efesus 5:17

5:17 For this reason do not be foolish, but be wise ¹⁷  by understanding ¹⁸  what the Lord’s will is.

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, ¹⁹  have not ceased praying for you and asking God ²⁰  to fill ²¹  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ²²  worthily of the Lord and please him in all respects ²³  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:2

1:2 to the saints, the faithful ²⁴  brothers and sisters ²⁵  in Christ, at Colossae. Grace and peace to you ²⁶  from God our Father! ²⁷ 

Titus 3:15

3:15 Everyone with me greets you. Greet those who love us in the faith. ²⁸  Grace be with you all. ²⁹ 

Yakobus 3:13

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. ³⁰ 

[2:9]  ¹ tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.

[2:9]  ² tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.

[2:9]  ³ tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”

[2:9]  ⁴ tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (ma’gal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (’agalah, “cart”) and the verb עָגַל (’agal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.

[111:10]  ⁵ tn Heb “the beginning of wisdom [is] the fear of the Lord.”

[111:10]  ⁶ tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.

[111:10]  ⁷ tn Heb “his praise stands forever.”

[119:5]  ⁸ tn Heb “if only my ways were established.”

[119:34]  ⁹ tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.

[119:35]  ¹⁰ tn Or “make me walk.”

[119:35]  ¹¹ tn Heb “for in it I delight.”

[119:73]  ¹² tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.

[119:73]  ¹³ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[143:8]  ¹⁴ tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

[143:8]  sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).

[143:8]  ¹⁵ sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).

[143:8]  ¹⁶ tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).

[5:17]  ¹⁷ tn “become wise by understanding”; Grk “understanding.” The imperative “be wise” is apparently implied by the construction of vv. 15-21. See the following text-critical note for discussion.

[5:17]  ¹⁸ tc ‡ The best witnesses read the imperative here (so Ì⁴⁶ א A B P 0278 33 81 1739 pc). The participle is found primarily in the Western and Byzantine texttypes (D² Ψ 1881 Ï latt [D* F G are slightly different, but support the participial reading]). But the participle is superior on internal grounds: The structure of v. 17 almost requires an imperative after ἀλλά (alla), for this gives balance to the clause: “Do not become foolish, but understand…” If the participle is original, it may be imperatival (and thus should be translated just like an imperative), but such is quite rare in the NT. More likely, there is an implied imperative as follows: “Do not become foolish, but become wise, understanding what the will of the Lord is.” Either way, the participle is the harder reading and ought therefore to be considered original. It is significant that seeing an implied imperative in this verse affords a certain symmetry to the author’s thought in vv. 15-21: There are three main sections (vv. 15-16, v. 17, vv. 18-21), each of which provides a negative injunction, followed by a positive injunction, followed by a present adverbial participle. If συνίετε (suniete) is original, this symmetry is lost. Thus, even though the external evidence for συνιέντες (sunientes) is not nearly as weighty as for the imperative, both the transcriptional and intrinsic evidence support it.

[1:9]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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.”

[1:2]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Or “Grace to you and peace.”

[1:2]  ²⁷ 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.

[3:15]  ²⁸ tn Or “faithfully.”

[3:15]  ²⁹ tc Most witnesses (א² D¹ F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.

[3:13]  ³⁰ tn Grk “works in the gentleness of wisdom.”