Psalms 11:7

11:7 Certainly ¹  the Lord is just; ² 

he rewards godly deeds; ³ 

the upright will experience his favor. ⁴ 

Deuteronomy 33:3

33:3 Surely he loves the people; ⁵ 

all your holy ones ⁶  are in your power. ⁷ 

And they sit ⁸  at your feet,

each receiving ⁹  your words.

John 14:21-23

14:21 The person who has my commandments and obeys ¹⁰  them is the one who loves me. ¹¹  The one ¹²  who loves me will be loved by my Father, and I will love him and will reveal ¹³  myself to him.”

14:22 “Lord,” Judas (not Judas Iscariot) ¹⁴  said, ¹⁵  “what has happened that you are going to reveal ¹⁶  yourself to us and not to the world?” 14:23 Jesus replied, ¹⁷  “If anyone loves me, he will obey ¹⁸  my word, and my Father will love him, and we will come to him and take up residence with him. ¹⁹ 

John 16:27

16:27 For the Father himself loves you, because you have loved me and have believed that I came from God. ²⁰ 

[11:7]  ¹ tn Or “for.”

[11:7]  ² tn Or “righteous.”

[11:7]  ³ tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”

[11:7]  ⁴ tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.

[33:3]  ⁵ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ⁶ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ⁷ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁸ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ⁹ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[14:21]  ¹⁰ tn Or “keeps.”

[14:21]  ¹¹ tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ¹² tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ¹³ tn Or “will disclose.”

[14:22]  ¹⁴ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ¹⁵ tn Grk “said to him.”

[14:22]  ¹⁶ tn Or “disclose.”

[14:23]  ¹⁷ tn Grk “answered and said to him.”

[14:23]  ¹⁸ tn Or “will keep.”

[14:23]  ¹⁹ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[16:27]  ²⁰ tc A number of early mss (א¹ B C* D L pc co) read πατρός (patros, “Father”) here instead of θεοῦ (qeou, “God”; found in Ì⁵ א*^,2 A C³ W Θ Ψ 33 Ë^1,13 Ï). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [pathr, “Father”] occurs eleven times in this chapter, while θεός [qeos, “God”] occurs only two other times [16:2, 30]).