Psalms 30:11-12

30:11 Then you turned my lament into dancing;

you removed my sackcloth and covered me with joy. ¹ 

30:12 So now ²  my heart ³  will sing to you and not be silent;

O Lord my God, I will always ⁴  give thanks to you.

Psalms 36:7-10

36:7 How precious ⁵  is your loyal love, O God!

The human race finds shelter under your wings. ⁶ 

36:8 They are filled with food from your house,

and you allow them to drink from the river of your delicacies.

36:9 For you are the one who gives

and sustains life. ⁷ 

36:10 Extend ⁸  your loyal love to your faithful followers, ⁹ 

and vindicate ¹⁰  the morally upright! ¹¹ 

Psalms 103:17

103:17 But the Lord continually shows loyal love to his faithful followers, ¹² 

and is faithful to their descendants, ¹³ 

Psalms 103:2

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ¹⁴ 

Colossians 1:10

1:10 so that you may live ¹⁵  worthily of the Lord and please him in all respects ¹⁶  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:2

1:2 to the saints, the faithful ¹⁷  brothers and sisters ¹⁸  in Christ, at Colossae. Grace and peace to you ¹⁹  from God our Father! ²⁰ 

Colossians 4:18

4:18 I, Paul, write this greeting by my own hand. ²¹  Remember my chains. ²²  Grace be with you. ²³ 

[30:11]  ¹ sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.

[30:12]  ² tn Heb “so that”; or “in order that.”

[30:12]  ³ tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.

[30:12]  ⁴ tn Or “forever.”

[36:7]  ⁵ tn Or “valuable.”

[36:7]  ⁶ tn Heb “and the sons of man in the shadow of your wings find shelter.” The preservation of physical life is in view, as the next verse makes clear.

[36:9]  ⁷ tn Heb “for with you is the fountain of life, in your light we see light.” Water (note “fountain”) and light are here metaphors for life.

[36:10]  ⁸ tn Heb “draw out to full length.”

[36:10]  ⁹ tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the Lord in the sense that they recognize his royal authority and obey his will (see Jer 22:16).

[36:10]  ¹⁰ tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).

[36:10]  ¹¹ tn Heb “the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).

[103:17]  ¹² tn Heb “but the loyal love of the Lord [is] from everlasting to everlasting over those who fear him.”

[103:17]  ¹³ tn Heb “and his righteousness to sons of sons.”

[103:2]  ¹⁴ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[1:10]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “Grace to you and peace.”

[1:2]  ²⁰ 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]  ²¹ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ²² tn Or “my imprisonment.”

[4:18]  ²³ 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.