Job 10:15

10:15 If I am guilty, ¹  woe ²  to me,

and if I am innocent, I cannot lift my head; ³ 

I am full of shame, ⁴ 

and satiated with my affliction. ⁵ 

Job 22:26

22:26 Surely then you will delight yourself ⁶  in the Almighty,

and will lift up your face toward God.

Genesis 4:5-6

4:5 but with Cain and his offering he was not pleased. ⁷  So Cain became very angry, ⁸  and his expression was downcast. ⁹ 

4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast?

Psalms 119:6-7

119:6 Then I would not be ashamed,

if ¹⁰  I were focused on ¹¹  all your commands.

119:7 I will give you sincere thanks, ¹² 

when I learn your just regulations.

Psalms 119:2

119:2 How blessed are those who observe his rules,

and seek him with all their heart,

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ¹³  in the saints’ ¹⁴  inheritance in the light.

Colossians 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:8

2:8 Be careful not to allow anyone to captivate you ¹⁶  through an empty, deceitful philosophy ¹⁷  that is according to human traditions and the elemental spirits ¹⁸  of the world, and not according to Christ.

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ¹⁹  and for those in Laodicea, and for those who have not met me face to face. ²⁰ 

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ²¹  and for those in Laodicea, and for those who have not met me face to face. ²² 

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ²³  and for those in Laodicea, and for those who have not met me face to face. ²⁴ 

Colossians 3:19-22

3:19 Husbands, love your wives and do not be embittered against them. 3:20 Children, obey your parents in everything, for this is pleasing in the Lord. 3:21 Fathers, ²⁵  do not provoke ²⁶  your children, so they will not become disheartened. 3:22 Slaves, ²⁷  obey your earthly ²⁸  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord.

[10:15]  ¹ sn The verbs “guilty” and “innocent” are actually the verbs “I am wicked,” and “I am righteous.”

[10:15]  ² tn The exclamation occurs only here and in Mic 7:1.

[10:15]  ³ sn The action of lifting up the head is a symbol of pride and honor and self-respect (Judg 8:28) – like “hold your head high.” In 11:15 the one who is at peace with God lifts his head (face).

[10:15]  ⁴ tn The expression שְׂבַע קָלוֹן (sÿva’ qalon) may be translated “full of shame.” The expression literally means “sated of ignominy” (or contempt [קַלַל, qalal]).

[10:15]  ⁵ tn The last clause is difficult to fit into the verse. It translates easily enough: “and see my affliction.” Many commentators follow the suggestion of Geiger to read רְוֶה (rÿveh, “watered with”) instead of רְאֵה (rÿ’eh, “see”). This could then be interpreted adjectivally and parallel to the preceding line: “steeped/saturated with affliction.” This would also delete the final yod as dittography (E. Dhorme, Job, 152). But D. J. A. Clines notes more recent interpretations that suggest the form in the text is an orthographic variant of raweh meaning “satiated.” This makes any emendation unnecessary (and in fact that idea of “steeped” was not helpful any way because it indicated imbibing rather than soaking). The NIV renders it “and drowned in my affliction” although footnoting the other possibility from the MT, “aware of my affliction” (assuming the form could be adjectival). The LXX omits the last line.

[22:26]  ⁶ tc This is the same verb as in Ps 37:4. G. R. Driver suggests the word comes from another root that means “abandon oneself to, depend on” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 84).

[4:5]  ⁷ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ⁸ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ⁹ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[119:6]  ¹⁰ tn Or “when.”

[119:6]  ¹¹ tn Heb “I gaze at.”

[119:7]  ¹² tn Heb “I will give you thanks with an upright heart.”

[1:12]  ¹³ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:8]  ¹⁶ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

[2:8]  ¹⁷ tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

[2:8]  ¹⁸ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

[2:1]  ¹⁹ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁰ tn Grk “as many as have not seen my face in the flesh.”

[2:1]  ²¹ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²² tn Grk “as many as have not seen my face in the flesh.”

[2:1]  ²³ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁴ tn Grk “as many as have not seen my face in the flesh.”

[3:21]  ²⁵ tn Or perhaps “Parents.” The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).

[3:21]  ²⁶ tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”

[3:22]  ²⁷ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ²⁸ tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.