Job 13:7

13:7 Will you speak wickedly ¹  on God’s behalf? ² 

Will you speak deceitfully for him?

Job 34:6

34:6 Concerning my right, should I lie? ³ 

My wound ⁴  is incurable,

although I am without transgression.’ ⁵ 

John 8:55

8:55 Yet ⁶  you do not know him, but I know him. If I were to say that I do not know him, ⁷  I would be a liar like you. But I do know him, and I obey ⁸  his teaching. ⁹ 

John 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ¹⁰  them.

Colossians 1:10

1:10 so that you may live ¹¹  worthily of the Lord and please him in all respects ¹²  – bearing fruit in every good deed, growing in the knowledge of God,

[13:7]  ¹ tn The construction literally reads “speak iniquity.” The form functions adverbially. The noun עַוְלָה (’avlah) means “perversion; injustice; iniquity; falsehood.” Here it is parallel to רְמִיָּה (rÿmiyyah, “fraud; deceit; treachery”).

[13:7]  ² tn The expression “for God” means “in favor of God” or “on God’s behalf.” Job is amazed that they will say false things on God’s behalf.

[34:6]  ³ tn The verb is the Piel imperfect of כָּזַב (kazav), meaning “to lie.” It could be a question: “Should I lie [against my right?] – when I am innocent. If it is repointed to the Pual, then it can be “I am made to lie,” or “I am deceived.” Taking it as a question makes good sense here, and so emendations are unnecessary.

[34:6]  ⁴ tn The Hebrew text has only “my arrow.” Some commentators emend that word slightly to get “my wound.” But the idea could be derived from “arrows” as well, the wounds caused by the arrows. The arrows are symbolic of God’s affliction.

[34:6]  ⁵ tn Heb “without transgression”; but this is parallel to the first part where the claim is innocence.

[8:55]  ⁶ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ⁷ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ⁸ tn Grk “I keep.”

[8:55]  ⁹ tn Grk “his word.”

[8:2]  ¹⁰ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[1:10]  ¹¹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹² tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”