Joshua 1:9

1:9 I repeat, ¹  be strong and brave! Don’t be afraid and don’t panic, ²  for I, the Lord your God, am with you in all you do.” ³ 

Deuteronomy 31:6-8

31:6 Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!” 31:7 Then Moses called out to Joshua ⁴  in the presence of all Israel, “Be strong and courageous, for you will accompany these people to the land that the Lord promised to give their ancestors, ⁵  and you will enable them to inherit it. 31:8 The Lord is indeed going before you – he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!”

Deuteronomy 31:1

Succession of Moses by Joshua

31:1 Then Moses went ⁶  and spoke these words ⁷  to all Israel.

Deuteronomy 17:1

17:1 You must not sacrifice to him ⁸  a bull or sheep that has a blemish or any other defect, because that is considered offensive ⁹  to the Lord your God.

Psalms 63:9

63:9 Enemies seek to destroy my life, ¹⁰ 

but they will descend into the depths of the earth. ¹¹ 

Psalms 77:11

77:11 I will remember the works of the Lord.

Yes, I will remember the amazing things you did long ago! ¹² 

Psalms 77:2

77:2 In my time of trouble I sought ¹³  the Lord.

I kept my hand raised in prayer throughout the night. ¹⁴ 

I ¹⁵  refused to be comforted.

Colossians 1:10

1:10 so that you may live ¹⁶  worthily of the Lord and please him in all respects ¹⁷  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:2

1:2 to the saints, the faithful ¹⁸  brothers and sisters ¹⁹  in Christ, at Colossae. Grace and peace to you ²⁰  from God our Father! ²¹ 

Colossians 4:17-18

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

4:18 I, Paul, write this greeting by my own hand. ²²  Remember my chains. ²³  Grace be with you. ²⁴ 

[1:9]  ¹ tn Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.

[1:9]  ² tn Or perhaps, “don’t get discouraged!”

[1:9]  ³ tn Heb “in all which you go.”

[31:7]  ⁴ tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

[31:7]  ⁵ tn Heb “fathers” (also in v. 20).

[31:1]  ⁶ tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.

[31:1]  ⁷ tn In the MT this refers to the words that follow (cf. NIV, NCV).

[17:1]  ⁸ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ⁹ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[63:9]  ¹⁰ tn Heb “but they for destruction seek my life.” The pronoun “they” must refer here to the psalmist’s enemies, referred to at this point for the first time in the psalm.

[63:9]  ¹¹ sn The depths of the earth refers here to the underworld dwelling place of the dead (see Ezek 26:20; 31:14, 16, 18; 32:18, 24). See L. I. J. Stadelmann, The Hebrew Conception of the World, 167.

[77:11]  ¹² tn Heb “yes, I will remember from old your wonders.”

[77:2]  ¹³ tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.

[77:2]  ¹⁴ tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.

[77:2]  ¹⁵ tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[1:10]  ¹⁶ 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]  ¹⁷ 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.”

[1:2]  ¹⁸ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁰ tn Or “Grace to you and peace.”

[1:2]  ²¹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[4:18]  ²² tn Grk “the greeting by my hand, of Paul.”

[4:18]  ²³ tn Or “my imprisonment.”

[4:18]  ²⁴ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.