Mazmur 63:1

Psalm 63 ¹ 

A psalm of David, written when he was in the Judean wilderness. ² 

63:1 O God, you are my God! I long for you! ³ 

My soul thirsts ⁴  for you,

my flesh yearns for you,

in a dry and parched ⁵  land where there is no water.

Mazmur 84:2

84:2 I desperately want to be ⁶ 

in the courts of the Lord’s temple. ⁷ 

My heart and my entire being ⁸  shout for joy

to the living God.

Mazmur 119:81-82

כ (Kaf)

119:81 I desperately long for ⁹  your deliverance.

I find hope in your word.

119:82 My eyes grow tired as I wait for your promise to be fulfilled. ¹⁰ 

I say, ¹¹  “When will you comfort me?”

Ayub 13:15

13:15 Even if he slays me, I will hope in him; ¹² 

I will surely ¹³  defend ¹⁴  my ways to his face!

Ayub 13:2

13:2 What you know, ¹⁵  I ¹⁶  know also;

I am not inferior ¹⁷  to you!

Kolose 4:8-10

4:8 I sent him to you for this very purpose, that you may know how we are doing ¹⁸  and that he may encourage your hearts. 4:9 I sent him ¹⁹  with Onesimus, the faithful and dear brother, who is one of you. ²⁰  They will tell ²¹  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).

Kolose 4:16-18

4:16 And after ²²  you have read this letter, have it read ²³  to the church of Laodicea. In turn, read the letter from Laodicea ²⁴  as well. 4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

4:18 I, Paul, write this greeting by my own hand. ²⁵  Remember my chains. ²⁶  Grace be with you. ²⁷ 

Filipi 1:21

1:21 For to me, living is Christ and dying is gain.

Filipi 1:2

1:2 Grace and peace to you ²⁸  from God our Father and the Lord Jesus Christ!

Titus 1:6-8

1:6 An elder must be blameless, ²⁹  the husband of one wife, ³⁰  with faithful children ³¹  who cannot be charged with dissipation or rebellion. 1:7 For the overseer ³²  must be blameless as one entrusted with God’s work, ³³  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁴ 

Pengkhotbah 1:14

1:14 I reflected on everything that is accomplished by man ³⁵  on earth, ³⁶ 

and I concluded: Everything ³⁷  he has accomplished ³⁸  is futile ³⁹  – like chasing the wind! ⁴⁰ 

[63:1]  ¹ sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.

[63:1]  ² sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.

[63:1]  ³ tn Or “I will seek you.”

[63:1]  ⁴ tn Or “I thirst.”

[63:1]  ⁵ tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.

[84:2]  ⁶ tn Heb “my soul longs, it even pines for.”

[84:2]  ⁷ tn Heb “the courts of the Lord” (see Ps 65:4).

[84:2]  ⁸ tn Heb “my flesh,” which stands for his whole person and being.

[119:81]  ⁹ tn Heb “my soul pines for.” See Ps 84:2.

[119:82]  ¹⁰ tn Heb “my eyes fail for your word.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3.

[119:82]  ¹¹ tn Heb “saying.”

[13:15]  ¹² tn There is a textual difficulty here that factors into the interpretation of the verse. The Kethib is לֹא (lo’, “not”), but the Qere is לוֹ (lo, “to him”). The RSV takes the former: “Behold, he will slay me, I have no hope.” The NIV takes it as “though he slay me, yet will I hope in him.” Job is looking ahead to death, which is not an evil thing to him. The point of the verse is that he is willing to challenge God at the risk of his life; and if God slays him, he is still confident that he will be vindicated – as he says later in this chapter. Other suggestions are not compelling. E. Dhorme (Job, 187) makes a slight change of אֲיַחֵל (’ayakhel, “I will hope”) to אַחִיל (’akhil, “I will [not] tremble”). A. B. Davidson (Job, 98) retains the MT, but interprets the verb more in line with its use in the book: “I will not wait” (cf. NLT).

[13:15]  ¹³ tn On אַךְ (’akh, “surely”) see GKC 483 §153 on intensive clauses.

[13:15]  ¹⁴ tn The verb once again is יָכָה (yakhah, in the Hiphil, “argue a case, plead, defend, contest”). But because the word usually means “accuse” rather than “defend,” I. L. Seeligmann proposed changing “my ways” to “his ways” (“Zur Terminologie für das Gerichtsverfahren im Wortschatz des biblischen Hebräisch,” VTSup 16 [1967]: 251-78). But the word can be interpreted appropriately in the context without emendation.

[13:2]  ¹⁵ tn Heb “Like your knowledge”; in other words Job is saying that his knowledge is like their knowledge.

[13:2]  ¹⁶ tn The pronoun makes the subject emphatic and stresses the contrast: “I know – I also.”

[13:2]  ¹⁷ tn The verb “fall” is used here as it was in Job 4:13 to express becoming lower than someone, i.e., inferior.

[4:8]  ¹⁸ tn Grk “the things concerning us.”

[4:9]  ¹⁹ 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]  ²⁰ tn Grk “is of you.”

[4:9]  ²¹ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:16]  ²² tn Grk “when.”

[4:16]  ²³ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ²⁴ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[4:18]  ²⁵ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ²⁶ tn Or “my imprisonment.”

[4:18]  ²⁷ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), 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, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.

[1:2]  ²⁸ tn Grk “Grace to you and peace.”

[1:6]  ²⁹ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ³⁰ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ³¹ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[1:7]  ³² sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ³³ tn Grk “as God’s steward.”

[1:2]  ³⁴ tn Grk “before eternal ages.”

[1:14]  ³⁵ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ³⁶ tn Heb “under the sun.”

[1:14]  ³⁷ tn As mentioned in the note on “everything” in 1:2, the term הַכֹּל (hakkol, “everything”) is often limited in reference to the specific topic at hand in the context (e.g., BDB 482 s.v. כֹּל 2). The argument of 1:12-15, like 1:3-11, focuses on secular human achievement. This is clear from the repetition of the root עָשַׂה (’asah, “do, work, accomplish, achieve”) in 1:12-13.

[1:14]  ³⁸ tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ³⁹ tn This usage of הֶבֶל (hevel) denotes “futile, profitless, fruitless” (e.g., 2 Kgs 17:15; Ps 78:33; Prov 13:11; 21:6; Eccl 1:2, 14; 2:1, 14-15; 4:8; Jer 2:5; 10:3; Lam 4:17; see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). The term is used with the simile “like striving after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) – a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9; 7:14). When used in this sense, the term is often used with the following synonyms: לְתֹהוּ (lÿtohu, “for nothing, in vain, for no reason”; Isa 49:4); רִיק (riq, “profitless; useless”; Isa 30:7; Eccl 6:11); לֹא הוֹעִיל (“worthless, profitless”; Is 30:6; 57:12; Jer 16:19); “what profit?” (מַה־יִּתְרוֹןֹ, mah-yyitron); and “no profit” (אֵין יִּתְרוֹן, en yyitron; e.g., 2:11; 3:19; 6:9). It is also used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Despite everything that man has accomplished in history, it is ultimately futile because nothing on earth really changes.

[1:14]  ⁴⁰ tn Heb “striving of wind.” The word “like” does not appear in the Hebrew text; it has been added in the translation to make the comparative notion clear.