Genesis 8:22

8:22 “While the earth continues to exist, ¹ 

planting time ²  and harvest,

cold and heat,

summer and winter,

and day and night will not cease.”

Psalms 19:2

19:2 Day after day it speaks out; ³ 

night after night it reveals his greatness. ⁴ 

Psalms 74:16

74:16 You established the cycle of day and night; ⁵ 

you put the moon ⁶  and sun in place. ⁷ 

Psalms 104:20

104:20 You make it dark and night comes, ⁸ 

during which all the beasts of the forest prowl around.

Isaiah 45:7

45:7 I am ⁹  the one who forms light

and creates darkness; ¹⁰ 

the one who brings about peace

and creates calamity. ¹¹ 

I am the Lord, who accomplishes all these things.

Jeremiah 33:20

33:20 “I, Lord, make the following promise: ¹²  ‘I have made a covenant with the day ¹³  and with the night that they will always come at their proper times. Only if you people ¹⁴  could break that covenant

Jeremiah 33:1

The Lord Promises a Second Time to Restore Israel and Judah

33:1 The Lord spoke ¹⁵  to Jeremiah a second time while he was still confined in the courtyard of the guardhouse. ¹⁶ 

Colossians 3:13

3:13 bearing with one another and forgiving ¹⁷  one another, if someone happens to have ¹⁸  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ¹⁹ 

Ephesians 5:13

5:13 But all things being exposed by the light are made evident.

Ephesians 5:1

Live in Love

5:1 Therefore, be ²⁰  imitators of God as dearly loved children

Ephesians 5:5

5:5 For you can be confident of this one thing: ²¹  that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

[8:22]  ¹ tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”

[8:22]  ² tn Heb “seed,” which stands here by metonymy for the time when seed is planted.

[19:2]  ³ tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).

[19:2]  ⁴ tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.

[74:16]  ⁵ tn Heb “To you [is] day, also to you [is] night.”

[74:16]  ⁶ tn Heb “[the] light.” Following the reference to “day and night” and in combination with “sun,” it is likely that the Hebrew term מָאוֹר (ma’or, “light”) refers here to the moon.

[74:16]  ⁷ tn Heb “you established [the] light and [the] sun.”

[104:20]  ⁸ tn Heb “you make darkness, so that it might be night.”

[45:7]  ⁹ tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6.

[45:7]  ¹⁰ tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”

[45:7]  ¹¹ sn This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).

[33:20]  ¹² tn Heb “Thus says the Lord.” However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22) and the Levites based on a contrary to fact condition (v. 20). See further the translator’s note at the end of the next verse for explanation of the English structure adopted here.

[33:20]  ¹³ tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).

[33:20]  ¹⁴ tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.

[33:1]  ¹⁵ sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the Lord spoke to him about the matters discussed here. There is no indication of how much time passed between the two incidents though it appears that the situation has worsened somewhat (cf. v. 4).

[33:1]  ¹⁶ tn Heb “And the word of the Lord came to Jeremiah a second time…, saying.”

[3:13]  ¹⁷ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ¹⁸ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ¹⁹ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[5:1]  ²⁰ tn Or “become.”

[5:5]  ²¹ tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").