Psalms 63:1

Psalm 63 ¹ 

A psalm of David, written when he was in the Judean wilderness. ² 

63:1 O God, you are my God! I long for you! ³ 

My soul thirsts ⁴  for you,

my flesh yearns for you,

in a dry and parched ⁵  land where there is no water.

Psalms 84:2

84:2 I desperately want to be ⁶ 

in the courts of the Lord’s temple. ⁷ 

My heart and my entire being ⁸  shout for joy

to the living God.

Psalms 119:81-82

כ (Kaf)

119:81 I desperately long for ⁹  your deliverance.

I find hope in your word.

119:82 My eyes grow tired as I wait for your promise to be fulfilled. ¹⁰ 

I say, ¹¹  “When will you comfort me?”

Job 13:15

13:15 Even if he slays me, I will hope in him; ¹² 

I will surely ¹³  defend ¹⁴  my ways to his face!

Job 13:2

13:2 What you know, ¹⁵  I ¹⁶  know also;

I am not inferior ¹⁷  to you!

Colossians 4:8-10

4:8 I sent him to you for this very purpose, that you may know how we are doing ¹⁸  and that he may encourage your hearts. 4:9 I sent him ¹⁹  with Onesimus, the faithful and dear brother, who is one of you. ²⁰  They will tell ²¹  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).

Colossians 4:16-18

4:16 And after ²²  you have read this letter, have it read ²³  to the church of Laodicea. In turn, read the letter from Laodicea ²⁴  as well. 4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

4:18 I, Paul, write this greeting by my own hand. ²⁵  Remember my chains. ²⁶  Grace be with you. ²⁷ 

Philippians 1:21

1:21 For to me, living is Christ and dying is gain.

Philippians 1:2

1:2 Grace and peace to you ²⁸  from God our Father and the Lord Jesus Christ!

Philippians 4:6-8

4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ²⁹  in Christ Jesus.

4:8 Finally, brothers and sisters, ³⁰  whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.

Philippians 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Philippians 1:14

1:14 and most of the brothers and sisters, ³¹  having confidence in the Lord ³²  because of my imprisonment, now more than ever ³³  dare to speak the word ³⁴  fearlessly.

[63:1]  ¹ sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.

[63:1]  ² sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.

[63:1]  ³ tn Or “I will seek you.”

[63:1]  ⁴ tn Or “I thirst.”

[63:1]  ⁵ tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.

[84:2]  ⁶ tn Heb “my soul longs, it even pines for.”

[84:2]  ⁷ tn Heb “the courts of the Lord” (see Ps 65:4).

[84:2]  ⁸ tn Heb “my flesh,” which stands for his whole person and being.

[119:81]  ¹¹ tn Heb “my soul pines for.” See Ps 84:2.

[119:82]  ¹⁶ tn Heb “my eyes fail for your word.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3.

[119:82]  ¹⁷ tn Heb “saying.”

[13:15]  ²¹ tn There is a textual difficulty here that factors into the interpretation of the verse. The Kethib is לֹא (lo’, “not”), but the Qere is לוֹ (lo, “to him”). The RSV takes the former: “Behold, he will slay me, I have no hope.” The NIV takes it as “though he slay me, yet will I hope in him.” Job is looking ahead to death, which is not an evil thing to him. The point of the verse is that he is willing to challenge God at the risk of his life; and if God slays him, he is still confident that he will be vindicated – as he says later in this chapter. Other suggestions are not compelling. E. Dhorme (Job, 187) makes a slight change of אֲיַחֵל (’ayakhel, “I will hope”) to אַחִיל (’akhil, “I will [not] tremble”). A. B. Davidson (Job, 98) retains the MT, but interprets the verb more in line with its use in the book: “I will not wait” (cf. NLT).

[13:15]  ²² tn On אַךְ (’akh, “surely”) see GKC 483 §153 on intensive clauses.

[13:15]  ²³ tn The verb once again is יָכָה (yakhah, in the Hiphil, “argue a case, plead, defend, contest”). But because the word usually means “accuse” rather than “defend,” I. L. Seeligmann proposed changing “my ways” to “his ways” (“Zur Terminologie für das Gerichtsverfahren im Wortschatz des biblischen Hebräisch,” VTSup 16 [1967]: 251-78). But the word can be interpreted appropriately in the context without emendation.

[13:2]  ²⁶ tn Heb “Like your knowledge”; in other words Job is saying that his knowledge is like their knowledge.

[13:2]  ²⁷ tn The pronoun makes the subject emphatic and stresses the contrast: “I know – I also.”

[13:2]  ²⁸ tn The verb “fall” is used here as it was in Job 4:13 to express becoming lower than someone, i.e., inferior.

[4:8]  ³¹ tn Grk “the things concerning us.”

[4:9]  ³⁶ 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]  ³⁷ tn Grk “is of you.”

[4:9]  ³⁸ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:16]  ⁴¹ tn Grk “when.”

[4:16]  ⁴² 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]  ⁴³ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[4:18]  ⁴⁶ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ⁴⁷ tn Or “my imprisonment.”

[4:18]  ⁴⁸ 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.

[1:2]  ⁵¹ tn Grk “Grace to you and peace.”

[4:7]  ⁵⁶ tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.

[4:8]  ⁶¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁶⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁶⁷ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ⁶⁸ tn Grk “even more so.”

[1:14]  ⁶⁹ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.