Mazmur 32:3-4

32:3 When I refused to confess my sin, ¹ 

my whole body wasted away, ² 

while I groaned in pain all day long.

32:4 For day and night you tormented me; ³ 

you tried to destroy me ⁴  in the intense heat ⁵  of summer. ⁶  (Selah)

Mazmur 51:8

51:8 Grant me the ultimate joy of being forgiven! ⁷ 

May the bones ⁸  you crushed rejoice! ⁹ 

Mazmur 51:12

51:12 Let me again experience the joy of your deliverance!

Sustain me by giving me the desire to obey! ¹⁰ 

Matius 26:75

26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. ¹¹ 

Yohanes 21:17

21:17 Jesus ¹²  said ¹³  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁴  that Jesus ¹⁵  asked ¹⁶  him a third time, “Do you love me?” and said, ¹⁷  “Lord, you know everything. You know that I love you.” Jesus ¹⁸  replied, ¹⁹  “Feed my sheep.

Yohanes 21:2

21:2 Simon Peter, Thomas ²⁰  (called Didymus), ²¹  Nathanael ²²  (who was from Cana ²³  in Galilee), the sons ²⁴  of Zebedee, ²⁵  and two other disciples ²⁶  of his were together.

Kolose 2:1-7

2:1 For I want you to know how great a struggle I have for you, ²⁷  and for those in Laodicea, and for those who have not met me face to face. ²⁸  2:2 My goal is that ²⁹  their hearts, having been knit together ³⁰  in love, may be encouraged, and that ³¹  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ³²  2:3 in whom are hidden all the treasures of wisdom and knowledge. 2:4 I say this so that no one will deceive you through arguments ³³  that sound reasonable. ³⁴  2:5 For though ³⁵  I am absent from you in body, I am present with you in spirit, rejoicing to see ³⁶  your morale ³⁷  and the firmness of your faith in Christ.

Warnings Against the Adoption of False Philosophies

2:6 Therefore, just as you received Christ Jesus as Lord, ³⁸  continue to live your lives ³⁹  in him, 2:7 rooted ⁴⁰  and built up in him and firm ⁴¹  in your ⁴²  faith just as you were taught, and overflowing with thankfulness.

Efesus 4:30

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Wahyu 3:19

3:19 All those ⁴³  I love, I rebuke and discipline. So be earnest and repent!

[32:3]  ¹ tn Heb “when I was silent.”

[32:3]  ² tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.

[32:4]  ³ tn Heb “your hand was heavy upon me.”

[32:4]  ⁴ tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.

[32:4]  sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.

[32:4]  ⁵ tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”

[32:4]  ⁶ sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.

[51:8]  ⁷ tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.

[51:8]  ⁸ sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.

[51:8]  ⁹ tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.

[51:12]  ¹⁰ tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.

[26:75]  ¹¹ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[21:17]  ¹² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹³ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁴ tn Or “was sad.”

[21:17]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁶ tn Grk “said to.”

[21:17]  ¹⁷ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁸ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁹ tn Grk “Jesus said to him.”

[21:2]  ²⁰ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²¹ sn Didymus means “the twin” in Greek.

[21:2]  ²² tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²³ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ²⁴ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²⁵ sn The sons of Zebedee were James and John.

[21:2]  ²⁶ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[2:1]  ²⁷ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁸ tn Grk “as many as have not seen my face in the flesh.”

[2:2]  ²⁹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ³⁰ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ³¹ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ³² tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:4]  ³³ tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”

[2:4]  ³⁴ sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.

[2:5]  ³⁵ tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).

[2:5]  ³⁶ tn Grk “rejoicing and seeing.”

[2:5]  ³⁷ tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).

[2:6]  ³⁸ tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

[2:6]  ³⁹ tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.

[2:7]  ⁴⁰ tn Or “having been rooted.”

[2:7]  ⁴¹ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ⁴² tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[3:19]  ⁴³ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”