Psalms 4:3

4:3 Realize that ¹  the Lord shows the godly special favor; ² 

the Lord responds ³  when I cry out to him.

Psalms 37:28

37:28 For the Lord promotes ⁴  justice,

and never abandons ⁵  his faithful followers.

They are permanently secure, ⁶ 

but the children ⁷  of evil men are wiped out. ⁸ 

Psalms 119:94

119:94 I belong to you. Deliver me!

For I seek your precepts.

Psalms 119:1

Psalm 119 ⁹ 

א (Alef)

119:1 How blessed are those whose actions are blameless, ¹⁰ 

who obey ¹¹  the law of the Lord.

Psalms 2:9

2:9 You will break them ¹²  with an iron scepter; ¹³ 

you will smash them like a potter’s jar!’” ¹⁴ 

John 10:27-29

10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give ¹⁵  them eternal life, and they will never perish; ¹⁶  no one will snatch ¹⁷  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ¹⁸  and no one can snatch ¹⁹  them from my Father’s hand.

John 17:11

17:11 I ²⁰  am no longer in the world, but ²¹  they are in the world, and I am coming to you. Holy Father, keep them safe ²²  in your name ²³  that you have given me, so that they may be one just as we are one. ²⁴ 

John 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²⁵  to heaven ²⁶  and said, “Father, the time ²⁷  has come. Glorify your Son, so that your ²⁸  Son may glorify you –

John 5:3-5

5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways. 5:4 [[EMPTY]] ²⁹  5:5 Now a man was there who had been disabled for thirty-eight years. ³⁰ 

[4:3]  ¹ tn Heb “and know that.”

[4:3]  ² tn Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד (khasid; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[4:3]  ³ tn Heb “hears.”

[37:28]  ⁴ tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of justice causes him to actively promote these principles as he governs the world. The active participle describes characteristic behavior.

[37:28]  ⁵ tn The imperfect verbal form draws attention to this generalizing statement.

[37:28]  ⁶ tn Or “protected forever.”

[37:28]  ⁷ tn Or “offspring”; Heb “seed.”

[37:28]  ⁸ tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.

[119:1]  ⁹ sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.

[119:1]  ¹⁰ tn Heb “[Oh] the happiness of those who are blameless of way.”

[119:1]  ¹¹ tn Heb “walk in.”

[2:9]  ¹² tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.

[2:9]  ¹³ tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.

[2:9]  ¹⁴ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[10:28]  ¹⁵ tn Grk “And I give.”

[10:28]  ¹⁶ tn Or “will never die” or “will never be lost.”

[10:28]  ¹⁷ tn Or “no one will seize.”

[10:29]  ¹⁸ tn Or “is superior to all.”

[10:29]  ¹⁹ tn Or “no one can seize.”

[17:11]  ²⁰ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ²¹ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ²² tn Or “protect them”; Grk “keep them.”

[17:11]  ²³ tn Or “by your name.”

[17:11]  ²⁴ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:1]  ²⁵ tn Grk “he raised his eyes” (an idiom).

[17:1]  ²⁶ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²⁷ tn Grk “the hour.”

[17:1]  ²⁸ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[5:4]  ²⁹ tc The majority of later mss (C³ Θ Ψ 078 Ë^1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (A^c D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (Ì^66,75 א B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[5:5]  ³⁰ tn Grk “who had had thirty-eight years in his disability.”