Psalms 31:19

31:19 How great is your favor, ¹ 

which you store up for your loyal followers! ² 

In plain sight of everyone you bestow it on those who take shelter ³  in you. ⁴ 

Colossians 1:5

1:5 Your faith and love have arisen ⁵  from the hope laid up ⁶  for you in heaven, which you have heard about in the message of truth, the gospel ⁷ 

Colossians 3:3-4

3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ⁸  life) appears, then you too will be revealed in glory with him.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 4:8

4:8 I sent him to you for this very purpose, that you may know how we are doing ⁹  and that he may encourage your hearts.

[31:19]  ¹ tn Or “How abundant are your blessings!”

[31:19]  ² tn Heb “for those who fear you.”

[31:19]  ³ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 34:21-22).

[31:19]  ⁴ tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”

[1:5]  ⁵ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁶ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁷ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[3:4]  ⁸ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[4:8]  ⁹ tn Grk “the things concerning us.”