Mazmur 71:20

71:20 Though you have allowed me to experience much trouble and distress, ¹ 

revive me once again! ² 

Bring me up once again ³  from the depths of the earth!

Ayub 5:19

5:19 He will deliver you ⁴  from six calamities;

yes, in seven ⁵  no evil will touch you.

Ayub 30:9-31

Job’s Indignities

30:9 “And now I have become their taunt song;

I have become a byword ⁶  among them.

30:10 They detest me and maintain their distance; ⁷ 

they do not hesitate to spit in my face.

30:11 Because God has untied ⁸  my tent cord and afflicted me,

people throw off all restraint in my presence. ⁹ 

30:12 On my right the young rabble ¹⁰  rise up;

they drive me from place to place, ¹¹ 

and build up siege ramps ¹²  against me. ¹³ 

30:13 They destroy ¹⁴  my path;

they succeed in destroying me ¹⁵ 

without anyone assisting ¹⁶  them.

30:14 They come in as through a wide breach;

amid the crash ¹⁷  they come rolling in. ¹⁸ 

30:15 Terrors are turned loose ¹⁹  on me;

they drive away ²⁰  my honor like the wind,

and like a cloud my deliverance has passed away.

Job’s Despondency

30:16 “And now my soul pours itself out within me; ²¹ 

days of suffering take hold of me.

30:17 Night pierces ²²  my bones; ²³ 

my gnawing pains ²⁴  never cease.

30:18 With great power God ²⁵  grasps my clothing; ²⁶ 

he binds me like the collar ²⁷  of my tunic.

30:19 He has flung me into the mud,

and I have come to resemble dust and ashes.

30:20 I cry out to you, ²⁸  but you do not answer me;

I stand up, ²⁹  and you only look at me. ³⁰ 

30:21 You have become cruel to me; ³¹ 

with the strength of your hand you attack me. ³² 

30:22 You pick me up on the wind and make me ride on it; ³³ 

you toss me about ³⁴  in the storm. ³⁵ 

30:23 I know that you are bringing ³⁶  me to death,

to the meeting place for all the living.

The Contrast With the Past

30:24 “Surely one does not stretch out his hand

against a broken man ³⁷ 

when he cries for help in his distress. ³⁸ 

30:25 Have I not wept for the unfortunate? ³⁹ 

Was not my soul grieved for the poor?

30:26 But when I hoped for good, trouble came;

when I expected light, then darkness came.

30:27 My heart ⁴⁰  is in turmoil ⁴¹  unceasingly; ⁴² 

the days of my affliction confront me.

30:28 I go about blackened, ⁴³  but not by the sun;

in the assembly I stand up and cry for help.

30:29 I have become a brother to jackals

and a companion of ostriches. ⁴⁴ 

30:30 My skin has turned dark on me; ⁴⁵ 

my body ⁴⁶  is hot with fever. ⁴⁷ 

30:31 My harp is used for ⁴⁸  mourning

and my flute for the sound of weeping.

Ayub 42:12

42:12 So the Lord blessed the second part of Job’s life more than the first. He had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys.

Amsal 24:16

24:16 Although ⁴⁹  a righteous person may fall seven times, he gets up again,

but the wicked will be brought down ⁵⁰  by calamity.

Yohanes 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ⁵¹  but take courage ⁵²  – I have conquered the world.” ⁵³ 

Kisah Para Rasul 14:22

14:22 They strengthened ⁵⁴  the souls of the disciples and encouraged them to continue ⁵⁵  in the faith, saying, “We must enter the kingdom ⁵⁶  of God through many persecutions.” ⁵⁷ 

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ⁵⁸  stirred up the Gentiles and poisoned their minds ⁵⁹  against the brothers.

Kolose 4:7-12

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ⁶⁰  in the Lord, will tell you all the news about me. ⁶¹  4:8 I sent him to you for this very purpose, that you may know how we are doing ⁶²  and that he may encourage your hearts. 4:9 I sent him ⁶³  with Onesimus, the faithful and dear brother, who is one of you. ⁶⁴  They will tell ⁶⁵  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ⁶⁶  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ⁶⁷  of Christ, ⁶⁸  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ⁶⁹  in all the will of God.

Kolose 4:17

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

Kolose 1:23-27

1:23 if indeed you remain in the faith, established and firm, ⁷⁰  without shifting ⁷¹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ⁷²  from God – given to me for you – in order to complete ⁷³  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ⁷⁴  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Kolose 1:1

Salutation

1:1 From Paul, ⁷⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 3:3-4

3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ⁷⁶  life) appears, then you too will be revealed in glory with him.

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Titus 3:11-12

3:11 You know ⁷⁷  that such a person is twisted by sin ⁷⁸  and is conscious of it himself. ⁷⁹ 

Final Instructions and Greeting

3:12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.

Ibrani 11:33-38

11:33 Through faith they conquered kingdoms, administered justice, ⁸⁰  gained what was promised, ⁸¹  shut the mouths of lions, 11:34 quenched raging fire, ⁸²  escaped the edge of the sword, gained strength in weakness, ⁸³  became mighty in battle, put foreign armies to flight, 11:35 and women received back their dead raised to life. ⁸⁴  But others were tortured, not accepting release, to obtain resurrection to a better life. ⁸⁵  11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ⁸⁶  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated 11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

Yakobus 5:10-11

5:10 As an example of suffering and patience, brothers and sisters, ⁸⁷  take the prophets who spoke in the Lord’s name. 5:11 Think of how we regard ⁸⁸  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. ⁸⁹ 

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ⁹⁰  over the miseries that are coming on you.

Pengkhotbah 4:12-13

4:12 Although an assailant may overpower ⁹¹  one person,

two can withstand him.

Moreover, a three-stranded cord is not quickly broken.

Labor Motivated by Prestige-Seeking

4:13 A poor but wise youth is better than an old and foolish king

who no longer knows how to receive advice.

Wahyu 7:14-17

7:14 So ⁹²  I said to him, “My lord, you know the answer.” ⁹³  Then ⁹⁴  he said to me, “These are the ones who have come out of the great tribulation. They ⁹⁵  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ⁹⁶  him day and night in his temple, and the one seated on the throne will shelter them. ⁹⁷  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ⁹⁸  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ⁹⁹ 

[71:20]  ¹ tn Heb “you who have caused me to see many harmful distresses.”

[71:20]  ² tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).

[71:20]  ³ tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. NIV, NRSV).

[5:19]  ⁴ tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images – “six calamities…in seven.” So the nuance is specific future instead.

[5:19]  ⁵ tn The use of a numerical ladder as we have here – “six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).

[30:9]  ⁶ tn The idea is that Job has become proverbial, people think of misfortune and sin when they think of him. The statement uses the ordinary word for “word” (מִלָּה, millah), but in this context it means more: “proverb; byword.”

[30:10]  ⁷ tn Heb “they are far from me.”

[30:11]  ⁸ tn The verb פָּתַח (patakh) means “to untie [or undo]” a rope or bonds. In this verse יִתְרוֹ (yitro, the Kethib, LXX, and Vulgate) would mean “his rope” (see יֶתֶר [yeter] in Judg 16:7-9). The Qere would be יִתְרִי (yitri, “my rope [or cord]”), meaning “me.” The word could mean “rope,” “cord,” or “bowstring.” If the reading “my cord” is accepted, the cord would be something like “my tent cord” (as in Job 29:20), more than K&D 12:147 “cord of life.” This has been followed in the present translation. If it were “my bowstring,” it would give the sense of disablement. If “his cord” is taken, it would signify that the restraint that God had in afflicting Job was loosened – nothing was held back.

[30:11]  ⁹ sn People throw off all restraint in my presence means that when people saw how God afflicted Job, robbing him of his influence and power, then they turned on him with unrestrained insolence (H. H. Rowley, Job [NCBC], 193).

[30:12]  ¹⁰ tn This Hebrew word occurs only here. The word פִּרְחַח (pirkhakh, “young rabble”) is a quadriliteral, from פָּרַח (parakh, “to bud”) The derivative אֶפְרֹחַ (’efroakh) in the Bible refers to a young bird. In Arabic farhun means both “young bird” and “base man.” Perhaps “young rabble” is the best meaning here (see R. Gordis, Job, 333).

[30:12]  ¹¹ tn Heb “they cast off my feet” or “they send my feet away.” Many delete the line as troubling and superfluous. E. Dhorme (Job, 438) forces the lines to say “they draw my feet into a net.”

[30:12]  ¹² tn Heb “paths of their destruction” or “their destructive paths.”

[30:12]  ¹³ sn See Job 19:12.

[30:13]  ¹⁴ tn This verb נָתְסוּ (natÿsu) is found nowhere else. It is probably a variant of the verb in Job 19:10. R. Gordis (Job, 333-34) notes the Arabic noun natsun (“thorns”), suggesting a denominative idea “they have placed thorns in my path.” Most take it to mean they ruin the way of escape.

[30:13]  ¹⁵ tc The MT has “they further my misfortune.” The line is difficult, with slight textual problems. The verb יֹעִילוּ (yo’ilu) means “to profit,” and so “to succeed” or “to set forward.” Good sense can be made from the MT as it stands, and many suggested changes are suspect.

[30:13]  ¹⁶ tn The sense of “restraining” for “helping” was proposed by Dillmann and supported by G. R. Driver (see AJSL 52 [1935/36]: 163).

[30:14]  ¹⁷ tn The MT has “under the crash,” with the idea that they rush in while the stones are falling around them (which is continuing the figure of the military attack). G. R. Driver took the expression to mean in a temporal sense “at the moment of the crash” (AJSL 52 [1935/36]: 163-64). Guillaume, drawing from Arabic, has “where the gap is made.”

[30:14]  ¹⁸ tn The verb, the Hitpalpel of גָּלַל (galal), means “they roll themselves.” This could mean “they roll themselves under the ruins” (Dhorme), “they roll on like a storm” (Gordis), or “they roll on” as in waves of enemy attackers (see H. H. Rowley). This particular verb form is found only here (but see Amos 5:24).

[30:15]  ¹⁹ tn The passive singular verb (Hophal) is used with a plural subject (see GKC 388 §121.b).

[30:15]  ²⁰ tc This translation assumes that “terrors” (in the plural) is the subject. Others emend the text in accordance with the LXX, which has, “my hope is gone like the wind.”

[30:16]  ²¹ tn This line can either mean that Job is wasting away (i.e., his life is being poured out), or it can mean that he is grieving. The second half of the verse gives the subordinate clause of condition for this.

[30:17]  ²² tn The subject of the verb “pierces” can be the night (personified), or it could be God (understood), leaving “night” to be an adverbial accusative of time – “at night he pierces.”

[30:17]  ²³ tc The MT concludes this half-verse with “upon me.” That phrase is not in the LXX, and so many commentators delete it as making the line too long.

[30:17]  ²⁴ tn Heb “my gnawers,” which is open to several interpretations. The NASB and NIV take it as “gnawing pains”; cf. NRSV “the pain that gnaws me.” Some suggest worms in the sores (7:5). The LXX has “my nerves,” a view accepted by many commentators.

[30:18]  ²⁵ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[30:18]  ²⁶ tc This whole verse is difficult. The first problem is that this verb in the MT means “is disguised [or disfigured],” indicating that Job’s clothes hang loose on him. But many take the view that the verb is a phonetic variant of חָבַשׁ (khavash, “to bind; to seize”) and that the Hitpael form is a conflation of the third and second person because of the interchange between them in the passage (R. Gordis, Job, 335). The commentaries list a number of conjectural emendations, but the image in the verse is probably that God seizes Job by the garment and throws him down.

[30:18]  ²⁷ tn The phrase “like the collar” is difficult, primarily because their tunics did not have collars. A translation of “neck” would suit better. Some change the preposition to בּ (bet), getting a translation “by the neck of my tunic.”

[30:20]  ²⁸ sn The implication from the sentence is that this is a cry to God for help. The sudden change from third person (v. 19) to second person (v. 20) is indicative of the intense emotion of the sufferer.

[30:20]  ²⁹ sn The verb is simple, but the interpretation difficult. In this verse it probably means he stands up in prayer (Jer 15:1), but it could mean that he makes his case to God. Others suggest a more figurative sense, like the English expression “stand pat,” meaning “remain silent” (see Job 29:8).

[30:20]  ³⁰ tn If the idea of prayer is meant, then a pejorative sense to the verb is required. Some supply a negative and translate “you do not pay heed to me.” This is supported by one Hebrew ms and the Vulgate. The Syriac has the whole colon read with God as the subject, “you stand and look at me.”

[30:21]  ³¹ tn The idiom uses the Niphal verb “you are turned” with “to cruelty.” See Job 41:20b, as well as Isa 63:10.

[30:21]  ³² tc The LXX reads this verb as “you scourged/whipped me.” But there is no reason to adopt this change.

[30:22]  ³³ sn Here Job changes the metaphor again, to the driving storm. God has sent his storms, and Job is blown away.

[30:22]  ³⁴ tn The verb means “to melt.” The imagery would suggest softening the ground with the showers (see Ps 65:10 [11]). The translation “toss…about” comes from the Arabic cognate that is used for the surging of the sea.

[30:22]  ³⁵ tc The Qere is תּוּשִׁיָּה (tushiyyah, “counsel”), which makes no sense here. The Kethib is a variant orthography for תְּשֻׁאָה (tÿshu’ah, “storm”).

[30:23]  ³⁶ tn The imperfect verb would be a progressive imperfect, it is future, but it is also already underway.

[30:24]  ³⁷ tc Here is another very difficult verse, as is attested by the differences among commentaries and translations. The MT has “surely not against a ruinous heap will he [God] put forth his [God’s] hand.” But A. B. Davidson takes Job as the subject, reading “does not one stretch out his hand in his fall?” The RSV suggests a man walking in the ruins and using his hand for support. Dillmann changed it to “drowning man” to say “does not a drowning man stretch out his hand?” Beer has “have I not given a helping hand to the poor?” Dhorme has, “I did not strike the poor man with my hand.” Kissane follows this but retains the verb form, “one does not strike the poor man with his hand.”

[30:24]  ³⁸ tc The second colon is also difficult; it reads, “if in his destruction to them he cries.” E. Dhorme (Job, 425-26) explains how he thinks “to them” came about, and he restores “to me.” This is the major difficulty in the line, and Dhorme’s suggestion is the simplest resolution.

[30:25]  ³⁹ tn Heb “for the hard of day.”

[30:27]  ⁴⁰ tn Heb “my loins,” “my bowels” (archaic), “my innermost being.” The latter option is reflected in the translation; some translations take the inner turmoil to be literal (NIV: “The churning inside me never stops”).

[30:27]  ⁴¹ tn Heb “boils.”

[30:27]  ⁴² tn The last clause reads “and they [it] are not quiet” or “do not cease.” The clause then serves adverbially for the sentence – “unceasingly.”

[30:28]  ⁴³ tn The construction uses the word קֹדֵר (qoder) followed by the Piel perfect of הָלַךְ (halakh, “I go about”). The adjective “blackened” refers to Job’s skin that has been marred by the disease. Adjectives are often used before verbs to describe some bodily condition (see GKC 374-75 §118.n).

[30:29]  ⁴⁴ sn The point of this figure is that Job’s cries of lament are like the howls and screeches of these animals, not that he lives with them. In Job 39:13 the female ostrich is called “the wailer.”

[30:30]  ⁴⁵ tn The MT has “become dark from upon me,” prompting some editions to supply the verb “falls from me” (RSV, NRSV), or “peels” (NIV).

[30:30]  ⁴⁶ tn The word “my bones” may be taken as a metonymy of subject, the bony framework indicating the whole body.

[30:30]  ⁴⁷ tn The word חֹרֶב (khorev) also means “heat.” The heat in this line is not that of the sun, but obviously a fever.

[30:31]  ⁴⁸ tn The verb הָיָה (hayah, “to be”) followed by the preposition ל (lamed) means “to serve the purpose of” (see Gen 1:14ff., 17:7, etc.).

[24:16]  ⁴⁹ tn The clause beginning with כִּי (ki) could be interpreted as causal or conditional; but in view of the significance of the next clause it seems better to take it as a concessive clause (“although”). Its verb then receives a modal nuance of possibility. The apodosis is then “and he rises up,” which could be a participle or a perfect tense; although he may fall, he gets up (or, will get up).

[24:16]  sn The righteous may suffer adversity or misfortune any number of times – seven times here – but they will “rise” for virtue triumphs over evil in the end (R. N. Whybray, Proverbs [CBC], 140).

[24:16]  ⁵⁰ tn The verb could be translated with an English present tense (“are brought down,” so NIV) to express what happens to the wicked in this life; but since the saying warns against being like the wicked, their destruction is more likely directed to the future.

[16:33]  ⁵¹ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ⁵² tn Or “but be courageous.”

[16:33]  ⁵³ tn Or “I am victorious over the world,” or “I have overcome the world.”

[16:33]  sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.

[14:22]  ⁵⁴ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁵⁵ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ⁵⁶ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁵⁷ tn Or “sufferings.”

[14:2]  ⁵⁸ tn Or “who would not believe.”

[14:2]  ⁵⁹ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[4:7]  ⁶⁰ tn See the note on “fellow slave” in 1:7.

[4:7]  ⁶¹ tn Grk “all things according to me.”

[4:8]  ⁶² tn Grk “the things concerning us.”

[4:9]  ⁶³ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ⁶⁴ tn Grk “is of you.”

[4:9]  ⁶⁵ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:11]  ⁶⁶ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ⁶⁷ tn See the note on “fellow slave” in 1:7.

[4:12]  ⁶⁸ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ⁶⁹ tn Or “filled.”

[1:23]  ⁷⁰ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁷¹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ⁷² tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁷³ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:27]  ⁷⁴ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ⁷⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:4]  ⁷⁶ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[3:11]  ⁷⁷ tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ⁷⁸ tn Grk “is perverted and is sinning.”

[3:11]  ⁷⁹ tn Grk “is sinning, being self-condemned.”

[11:33]  ⁸⁰ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

[11:33]  ⁸¹ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

[11:33]  sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).

[11:34]  ⁸² tn Grk “quenched the power of fire.”

[11:34]  ⁸³ tn Or “recovered from sickness.”

[11:35]  ⁸⁴ tn Grk “received back their dead from resurrection.”

[11:35]  ⁸⁵ tn Grk “to obtain a better resurrection.”

[11:37]  ⁸⁶ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

[5:10]  ⁸⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:11]  ⁸⁸ tn Grk “Behold! We regard…”

[5:11]  ⁸⁹ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[5:1]  ⁹⁰ tn Or “wail”; Grk “crying aloud.”

[4:12]  ⁹¹ tn The verbal root תקף means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).

[7:14]  ⁹² tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁹³ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ⁹⁶ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ⁹⁷ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ⁹⁸ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ⁹⁹ sn An allusion to Isa 25:8.