Mazmur 16:9

16:9 So my heart rejoices

and I am happy; ¹ 

My life is safe. ² 

Mazmur 16:11

16:11 You lead me in ³  the path of life; ⁴ 

I experience absolute joy in your presence; ⁵ 

you always give me sheer delight. ⁶ 

Matius 5:8

5:8 “Blessed are the pure in heart, for they will see God.

Matius 5:1

The Beatitudes

5:1 When ⁷  he saw the crowds, he went up the mountain. ⁸  After he sat down his disciples came to him.

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ⁹  in the saints’ ¹⁰  inheritance in the light.

Kolose 1:1

Salutation

1:1 From Paul, ¹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Filipi 3:21

3:21 who will transform these humble bodies of ours ¹²  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ¹³  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Yohanes 3:2

3:2 came to Jesus ¹⁴  at night ¹⁵  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ¹⁶  that you do unless God is with him.”

Wahyu 1:7

1:7 (Look! He is returning with the clouds, ¹⁷ 

and every eye will see him,

even ¹⁸  those who pierced him, ¹⁹ 

and all the tribes ²⁰  on the earth will mourn because ²¹  of him.

This will certainly come to pass! ²²  Amen.) ²³ 

[16:9]  ¹ tn Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (kÿvodiy, “my glory”) 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 30:12; 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.”

[16:9]  ² tn Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.

[16:11]  ³ tn Heb “cause me to know”; or “cause me to experience.”

[16:11]  ⁴ tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.

[16:11]  ⁵ tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.

[16:11]  ⁶ tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).

[5:1]  ⁷ tn Here δέ (de) has not been translated.

[5:1]  ⁸ tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[5:1]  sn The expression up 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.

[1:12]  ⁹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁰ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:21]  ¹² tn Grk “transform the body of our humility.”

[3:1]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:2]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹⁵ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ¹⁶ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[1:7]  ¹⁷ sn An allusion to Dan 7:13.

[1:7]  ¹⁸ tn Here καί (kai) was translated as ascensive.

[1:7]  ¹⁹ sn An allusion to Zech 12:10.

[1:7]  ²⁰ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ²¹ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ²² tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ²³ sn These lines are placed in parentheses because they form an aside to the main argument.