Job 27:6

27:6 I will maintain my righteousness

and never let it go;

my conscience ¹  will not reproach me

for as long as I live. ² 

Psalms 7:3-5

7:3 O Lord my God, if I have done what they say, ³ 

or am guilty of unjust actions, ⁴ 

7:4 or have wronged my ally, ⁵ 

or helped his lawless enemy, ⁶ 

7:5 may an enemy relentlessly chase ⁷  me ⁸  and catch me; ⁹ 

may he trample me to death ¹⁰ 

and leave me lying dishonored in the dust. ¹¹  (Selah)

John 21:17

21:17 Jesus ¹²  said ¹³  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁴  that Jesus ¹⁵  asked ¹⁶  him a third time, “Do you love me?” and said, ¹⁷  “Lord, you know everything. You know that I love you.” Jesus ¹⁸  replied, ¹⁹  “Feed my sheep.

John 21:2

21:2 Simon Peter, Thomas ²⁰  (called Didymus), ²¹  Nathanael ²²  (who was from Cana ²³  in Galilee), the sons ²⁴  of Zebedee, ²⁵  and two other disciples ²⁶  of his were together.

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ²⁷  in the saints’ ²⁸  inheritance in the light.

Colossians 1:1

Salutation

1:1 From Paul, ²⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 3:20-21

3:20 Children, obey your parents in everything, for this is pleasing in the Lord. 3:21 Fathers, ³⁰  do not provoke ³¹  your children, so they will not become disheartened.

[27:6]  ¹ tn Heb “my heart.”

[27:6]  ² tn The prepositional phrase “from my days” probably means “from the days of my birth,” or “all my life.”

[7:3]  ³ tn Heb “if I have done this.”

[7:3]  ⁴ tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.

[7:4]  ⁵ tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.

[7:4]  ⁶ tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.

[7:5]  ⁷ tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.

[7:5]  ⁸ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:5]  ⁹ tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

[7:5]  ¹⁰ tn Heb “and may he trample down to the earth my life.”

[7:5]  ¹¹ tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.

[21:17]  ¹² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹³ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁴ tn Or “was sad.”

[21:17]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁶ tn Grk “said to.”

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

[21:17]  ¹⁸ 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]  ¹⁹ tn Grk “Jesus said to him.”

[21:2]  ²⁰ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²¹ sn Didymus means “the twin” in Greek.

[21:2]  ²² tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²³ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ²⁴ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²⁵ sn The sons of Zebedee were James and John.

[21:2]  ²⁶ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[1:12]  ²⁷ 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]  ²⁸ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:21]  ³⁰ 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]  ³¹ 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.”