Kidung Agung 8:7

8:7 Surging waters cannot quench love;

floodwaters ¹  cannot overflow it.

If someone were to offer all his possessions ²  to buy love, ³ 

the offer ⁴  would be utterly despised. ⁵ 

Kejadian 29:20

29:20 So Jacob worked for seven years to acquire Rachel. ⁶  But they seemed like only a few days to him ⁷  because his love for her was so great. ⁸ 

Kejadian 31:40-41

31:40 I was consumed by scorching heat ⁹  during the day and by piercing cold ¹⁰  at night, and I went without sleep. ¹¹  31:41 This was my lot ¹²  for twenty years in your house: I worked like a slave ¹³  for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times!

Yesaya 50:6

50:6 I offered my back to those who attacked, ¹⁴ 

my jaws to those who tore out my beard;

I did not hide my face

from insults and spitting.

Yesaya 52:14

52:14 (just as many were horrified by the sight of you) ¹⁵ 

he was so disfigured ¹⁶  he no longer looked like a man; ¹⁷ 

Yesaya 53:3-5

53:3 He was despised and rejected by people, ¹⁸ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹⁹ 

he was despised, and we considered him insignificant. ²⁰ 

53:4 But he lifted up our illnesses,

he carried our pain; ²¹ 

even though we thought he was being punished,

attacked by God, and afflicted for something he had done. ²² 

53:5 He was wounded because of ²³  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ²⁴ 

because of his wounds we have been healed. ²⁵ 

Matius 8:17

8:17 In this way what was spoken by Isaiah the prophet was fulfilled: ²⁶ 

“He took our weaknesses and carried our diseases.” ²⁷ 

Matius 25:35-45

25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, ²⁸  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ²⁹  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ³⁰  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ³¹  ‘I tell you the truth, ³²  just as you did it for one of the least of these brothers or sisters ³³  of mine, you did it for me.’

25:41 “Then he will say ³⁴  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, ³⁵  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, ³⁶  ‘I tell you the truth, ³⁷  just as you did not do it for one of the least of these, you did not do it for me.’

Markus 1:35

Praying and Preaching

1:35 Then ³⁸  Jesus ³⁹  got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. ⁴⁰ 

Lukas 6:12

Choosing the Twelve Apostles

6:12 Now ⁴¹  it was during this time that Jesus ⁴²  went out to the mountain ⁴³  to pray, and he spent all night ⁴⁴  in prayer to God. ⁴⁵ 

Lukas 22:44

22:44 And in his anguish ⁴⁶  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ⁴⁷ 

Lukas 22:2

22:2 The ⁴⁸  chief priests and the experts in the law ⁴⁹  were trying to find some way ⁵⁰  to execute ⁵¹  Jesus, ⁵²  for they were afraid of the people. ⁵³ 

Kolose 1:14-15

1:14 in whom we have redemption, ⁵⁴  the forgiveness of sins.

The Supremacy of Christ

1:15 ⁵⁵ He is the image of the invisible God, the firstborn ⁵⁶  over all creation, ⁵⁷ 

Galatia 2:20

2:20 I have been crucified with Christ, ⁵⁸  and it is no longer I who live, but Christ lives in me. So ⁵⁹  the life I now live in the body, ⁶⁰  I live because of the faithfulness of the Son of God, ⁶¹  who loved me and gave himself for me.

[8:7]  ¹ tn Heb “rivers.”

[8:7]  ² tn Heb “all the wealth of his house.”

[8:7]  ³ tn Heb “for love.” The preposition בְּ (bÿ) on בָּאַהֲבָה (ba’ahavah, “for love”) indicates the price or exchange in trading (HALOT 105 s.v. בְּ 17), e.g., “Give me your vineyard in exchange for silver [בְּכֶסֶף, bÿkhesef]” (1 Kgs 21:6).

[8:7]  ⁴ tn Heb “he/it.” The referent (the offer of possessions) has been specified in the translation for clarity. Some English versions take the referent to be the man himself (ASV “He would utterly be condemned”; NAB “he would be roundly mocked”). Others take the offer as the referent (cf. KJV, NASB, NIV, NRSV “it”).

[8:7]  ⁵ tn The root בּוּז (buz, “to despise”) is repeated for emphasis: בּוֹז יָבוּזּוּ (boz yavuzu). The infinitive absolute frequently is used with the imperfect of the same root for emphasis. The point is simply that love cannot be purchased; it is infinitely more valuable than any and all wealth. Love such as this is priceless; no price tag can be put on love.

[29:20]  ⁶ tn Heb “in exchange for Rachel.”

[29:20]  ⁷ sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.

[29:20]  ⁸ tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

[31:40]  ⁹ tn Or “by drought.”

[31:40]  ¹⁰ tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.

[31:40]  ¹¹ tn Heb “and my sleep fled from my eyes.”

[31:41]  ¹² tn Heb “this to me.”

[31:41]  ¹³ tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”

[50:6]  ¹⁴ tn Or perhaps, “who beat [me].”

[52:14]  ¹⁵ tn Some witnesses read “him,” which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.

[52:14]  ¹⁶ tn Heb “such was the disfigurement.” The noun מִשְׁחַת (mishkhat) occurs only here. It may be derived from the verbal root שָׁחַת (shakhat, “be ruined”; see BDB 1007-8 s.v. שָׁחַת). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a).

[52:14]  ¹⁷ tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v.

[53:3]  ¹⁸ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ¹⁹ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ²⁰ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[53:4]  ²¹ sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.

[53:4]  ²² tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.

[53:5]  ²³ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ²⁴ tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”

[53:5]  ²⁵ sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.

[8:17]  ²⁶ tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.

[8:17]  ²⁷ sn A quotation from Isa 53:4.

[25:37]  ²⁸ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ²⁹ tn Here δέ (de) has not been translated.

[25:39]  ³⁰ tn Here δέ (de) has not been translated.

[25:40]  ³¹ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ³³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[25:41]  ³⁴ tn Here καί (kai) has not been translated.

[25:44]  ³⁵ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:45]  ³⁶ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ³⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[1:35]  ³⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:35]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:35]  ⁴⁰ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

[6:12]  ⁴¹ tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:12]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ⁴³ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[6:12]  ⁴⁴ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ⁴⁵ tn This is an objective genitive, so prayer “to God.”

[22:44]  ⁴⁶ tn Grk “And being in anguish.”

[22:44]  ⁴⁷ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:2]  ⁴⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ⁴⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ⁵⁰ tn Grk “were seeking how.”

[22:2]  ⁵¹ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ⁵³ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[1:14]  ⁵⁴ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ⁵⁵ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ⁵⁶ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ⁵⁷ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[2:20]  ⁵⁸ tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ⁵⁹ tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:20]  ⁶⁰ tn Grk “flesh.”

[2:20]  ⁶¹ tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.

[2:20]  tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.”

[2:20]  sn On the phrase because of the faithfulness of the Son of God, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.