Job 26:6

26:6 The underworld ¹  is naked before God; ² 

the place of destruction lies uncovered. ³ 

Psalms 139:11-12

139:11 If I were to say, “Certainly the darkness will cover me, ⁴ 

and the light will turn to night all around me,” ⁵ 

139:12 even the darkness is not too dark for you to see, ⁶ 

and the night is as bright as ⁷  day;

darkness and light are the same to you. ⁸ 

Jeremiah 23:24

23:24 “Do you really think anyone can hide himself

where I cannot see him?” the Lord asks. ⁹ 

“Do you not know that I am everywhere?” ¹⁰ 

the Lord asks. ¹¹ 

Luke 12:2-3

12:2 Nothing is hidden ¹²  that will not be revealed, ¹³  and nothing is secret that will not be made known. 12:3 So then ¹⁴  whatever you have said in the dark will be heard in the light, and what you have whispered ¹⁵  in private rooms ¹⁶  will be proclaimed from the housetops. ¹⁷ 

John 21:17

21:17 Jesus ¹⁸  said ¹⁹  a third time, “Simon, son of John, do you love me?” Peter was distressed ²⁰  that Jesus ²¹  asked ²²  him a third time, “Do you love me?” and said, ²³  “Lord, you know everything. You know that I love you.” Jesus ²⁴  replied, ²⁵  “Feed my sheep.

John 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ²⁶  Jesus revealed himself again to the disciples by the Sea of Tiberias. ²⁷  Now this is how he did so. ²⁸ 

Colossians 4:5

4:5 Conduct yourselves ²⁹  with wisdom toward outsiders, making the most of the opportunities.

Hebrews 4:13

4:13 And no creature is hidden from God, ³⁰  but everything is naked and exposed to the eyes of him to whom we must render an account.

[26:6]  ¹ tn Heb “Sheol.”

[26:6]  ² tn Heb “before him.”

[26:6]  ³ tn The line has “and there is no covering for destruction.” “Destruction” here is another name for Sheol: אֲבַדּוֹן (’avaddon, “Abaddon”).

[139:11]  ⁴ tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (yesukkeniy), from the root שׂכך (“to cover,” an alternate form of סכך), a reading assumed in the present translation.

[139:11]  ⁵ tn Heb “and night, light, around me.”

[139:12]  ⁶ tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.

[139:12]  ⁷ tn Heb “shines like.”

[139:12]  ⁸ tn Heb “like darkness, like light.”

[23:24]  ⁹ tn Heb “Oracle of the Lord.”

[23:24]  ¹⁰ tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.

[23:24]  ¹¹ tn Heb “Oracle of the Lord.”

[12:2]  ¹² tn Or “concealed.”

[12:2]  ¹³ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

[12:3]  ¹⁴ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ¹⁵ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ¹⁶ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ¹⁷ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[21:17]  ¹⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁹ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ²⁰ tn Or “was sad.”

[21:17]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²² tn Grk “said to.”

[21:17]  ²³ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ²⁴ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  ²⁵ tn Grk “Jesus said to him.”

[21:1]  ²⁶ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ²⁷ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ²⁸ tn Grk “how he revealed himself.”

[4:5]  ²⁹ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[4:13]  ³⁰ tn Grk “him”; the referent (God) has been specified in the translation for clarity.