Psalms 42:5

42:5 Why are you depressed, ¹  O my soul? ² 

Why are you upset? ³ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁴ 

Psalms 56:3

56:3 When ⁵  I am afraid,

I trust in you.

Psalms 116:9-11

116:9 I will serve ⁶  the Lord

in the land ⁷  of the living.

116:10 I had faith when I said,

“I am severely oppressed.”

116:11 I rashly declared, ⁸ 

“All men are liars.”

Psalms 116:2

116:2 and listened to me. ⁹ 

As long as I live, I will call to him when I need help. ¹⁰ 

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 4:8-14

4:8 I sent him to you for this very purpose, that you may know how we are doing ¹¹  and that he may encourage your hearts. 4:9 I sent him ¹²  with Onesimus, the faithful and dear brother, who is one of you. ¹³  They will tell ¹⁴  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ¹⁵  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ¹⁶  of Christ, ¹⁷  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ¹⁸  in all the will of God. 4:13 For I can testify that he has worked hard ¹⁹  for you and for those in Laodicea and Hierapolis. 4:14 Our dear friend Luke the physician and Demas greet you.

Colossians 4:16

4:16 And after ²⁰  you have read this letter, have it read ²¹  to the church of Laodicea. In turn, read the letter from Laodicea ²²  as well.

Ephesians 2:8

2:8 For by grace you are saved ²³  through faith, ²⁴  and this is not from yourselves, it is the gift of God;

[42:5]  ¹ tn Heb “Why do you bow down?”

[42:5]  ² sn For poetic effect the psalmist addresses his soul, or inner self.

[42:5]  ³ tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.

[42:5]  ⁴ tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.

[56:3]  ⁵ tn Heb “[in] a day.”

[116:9]  ⁶ tn Heb “walk before” (see Ps 56:13). On the meaning of the Hebrew idiom, see the notes at 2 Kgs 20:3/Isa 38:3.

[116:9]  ⁷ tn Heb “lands, regions.”

[116:11]  ⁸ tn Heb “I said in my haste.”

[116:2]  ⁹ tn Heb “because he turned his ear to me.”

[116:2]  ¹⁰ tn Heb “and in my days I will cry out.”

[4:8]  ¹¹ tn Grk “the things concerning us.”

[4:9]  ¹² tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ¹³ tn Grk “is of you.”

[4:9]  ¹⁴ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:11]  ¹⁵ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ¹⁶ tn See the note on “fellow slave” in 1:7.

[4:12]  ¹⁷ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ¹⁸ tn Or “filled.”

[4:13]  ¹⁹ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[4:16]  ²⁰ tn Grk “when.”

[4:16]  ²¹ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ²² sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[2:8]  ²³ tn See note on the same expression in v. 5.

[2:8]  ²⁴ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.