1 Samuel 3:18

3:18 So Samuel told him everything. He did not hold back anything from him. Eli ¹  said, “The Lord will do what he pleases.” ² 

1 Samuel 3:2

3:2 Eli’s eyes had begun to fail, so that he was unable to see well. At that time he was lying down in his place,

1 Samuel 15:26

15:26 Samuel said to Saul, “I will not go back with you, for you have rejected the word of the Lord, and the Lord has rejected you from being king over Israel!”

1 Samuel 15:2

15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed ³  Israel along the way when Israel ⁴  came up from Egypt.

Kisah Para Rasul 1:13-15

1:13 When ⁵  they had entered Jerusalem, ⁶  they went to the upstairs room where they were staying. Peter ⁷  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ⁸  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁹  1:15 In those days ¹⁰  Peter stood up among the believers ¹¹  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ¹²  after he had given orders ¹³  by ¹⁴  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹⁵  of the earth.”

Kisah Para Rasul 1:12-13

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹⁶  from the mountain ¹⁷  called the Mount of Olives ¹⁸  (which is near Jerusalem, a Sabbath day’s journey ¹⁹  away). 1:13 When ²⁰  they had entered Jerusalem, ²¹  they went to the upstairs room where they were staying. Peter ²²  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ²³ 

Ayub 1:21

1:21 He said, “Naked ²⁴  I came from my mother’s womb, and naked I will return there. ²⁵  The Lord gives, and the Lord takes away. ²⁶  May the name of the Lord ²⁷  be blessed!”

Ayub 40:3-5

40:3 Then Job answered the Lord:

40:4 “Indeed, I am completely unworthy ²⁸  – how could I reply to you?

I put ²⁹  my hand over my mouth to silence myself. ³⁰ 

40:5 I have spoken once, but I cannot answer;

twice, but I will say no more.” ³¹ 

Ayub 42:1-6

Job’s Confession

42:1 Then Job answered the Lord:

42:2 “I know that you can do all things;

no purpose of yours can be thwarted;

42:3 you asked, ³² 

‘Who is this who darkens counsel

without knowledge?’

But ³³  I have declared without understanding ³⁴ 

things too wonderful for me to know. ³⁵ 

42:4 You said, ³⁶ 

‘Pay attention, and I will speak;

I will question you, and you will answer me.’

42:5 I had heard of you by the hearing of the ear,

but now my eye has seen you. ³⁷ 

42:6 Therefore I despise myself, ³⁸ 

and I repent in dust and ashes!

Mazmur 32:3-5

32:3 When I refused to confess my sin, ³⁹ 

my whole body wasted away, ⁴⁰ 

while I groaned in pain all day long.

32:4 For day and night you tormented me; ⁴¹ 

you tried to destroy me ⁴²  in the intense heat ⁴³  of summer. ⁴⁴  (Selah)

32:5 Then I confessed my sin;

I no longer covered up my wrongdoing.

I said, “I will confess ⁴⁵  my rebellious acts to the Lord.”

And then you forgave my sins. ⁴⁶  (Selah)

Mazmur 66:3

66:3 Say to God:

“How awesome are your deeds!

Because of your great power your enemies cower in fear ⁴⁷  before you.

Mazmur 68:30

68:30 Sound your battle cry ⁴⁸  against the wild beast of the reeds, ⁴⁹ 

and the nations that assemble like a herd of calves led by bulls! ⁵⁰ 

They humble themselves ⁵¹  and offer gold and silver as tribute. ⁵² 

God ⁵³  scatters ⁵⁴  the nations that like to do battle.

Yeremia 13:18

13:18 The Lord told me, ⁵⁵ 

“Tell the king and the queen mother,

‘Surrender your thrones, ⁵⁶ 

for your glorious crowns

will be removed ⁵⁷  from your heads. ⁵⁸ 

Daniel 4:25

4:25 You will be driven ⁵⁹  from human society, ⁶⁰  and you will live ⁶¹  with the wild animals. You will be fed ⁶²  grass like oxen, ⁶³  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ⁶⁴  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 4:32

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ⁶⁵  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

Daniel 4:34-37

4:34 But at the end of the appointed time ⁶⁶  I, Nebuchadnezzar, looked up ⁶⁷  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

4:35 All the inhabitants of the earth are regarded as nothing. ⁶⁸ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ⁶⁹  his hand

and says to him, ‘What have you done?’

4:36 At that time my sanity returned to me. I was restored ⁷⁰  to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated ⁷¹  over my kingdom. I became even greater than before. 4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live ⁷²  in pride.

Matius 11:29

11:29 Take my yoke ⁷³  on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.

Kisah Para Rasul 9:6

9:6 But stand up ⁷⁴  and enter the city and you will be told ⁷⁵  what you must do.”

Kisah Para Rasul 16:29-31

16:29 Calling for lights, the jailer ⁷⁶  rushed in and fell down ⁷⁷  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ⁷⁸  and asked, “Sirs, what must ⁷⁹  I do to be saved?” 16:31 They replied, ⁸⁰  “Believe ⁸¹  in the Lord Jesus ⁸²  and you will be saved, you and your household.”

Kisah Para Rasul 26:19

26:19 “Therefore, King Agrippa, ⁸³  I was not disobedient ⁸⁴  to the heavenly ⁸⁵  vision,

Roma 10:3

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

Roma 14:11

14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ⁸⁶ 

Efesus 5:21

5:21 and submitting to one another out of reverence for Christ. ⁸⁷ 

Ibrani 12:9

12:9 Besides, we have experienced discipline from ⁸⁸  our earthly fathers ⁸⁹  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ⁹⁰ 

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ⁹¹  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Pengkhotbah 2:13

2:13 I realized that wisdom is preferable to folly, ⁹² 

just as light is preferable to darkness:

[3:18]  ¹ tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.

[3:18]  ² tn Heb “what is good in his eyes.”

[15:2]  ³ tn Heb “what Amalek did to Israel, how he placed against him.”

[15:2]  ⁴ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[1:13]  ⁵ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ⁶ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ⁷ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ⁸ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ⁹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ¹⁰ tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ¹¹ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:2]  ¹² tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ¹³ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ¹⁴ tn Or “through.”

[1:8]  ¹⁵ tn Or “to the ends.”

[1:12]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ¹⁷ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ¹⁸ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ¹⁹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ²⁰ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ²¹ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ²² sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ²³ tn The words “were there” are not in the Greek text, but are implied.

[1:21]  ²⁴ tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”

[1:21]  ²⁵ sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”

[1:21]  ²⁶ tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.

[1:21]  ²⁷ sn Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.

[40:4]  ²⁸ tn The word קַלֹּתִי (qalloti) means “to be light; to be of small account; to be unimportant.” From this comes the meaning “contemptible,” which in the causative stem would mean “to treat with contempt; to curse.” Dhorme tries to make the sentence a conditional clause and suggests this meaning: “If I have been thoughtless.” There is really no “if” in Job’s mind.

[40:4]  ²⁹ tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ³⁰ tn The words “to silence myself” are supplied in the translation for clarity.

[40:5]  ³¹ tn Heb “I will not add.”

[42:3]  ³² tn The expression “you asked” is added here to clarify the presence of the line to follow. Many commentators delete it as a gloss from Job 38:2. If it is retained, then Job has to be recalling God’s question before he answers it.

[42:3]  ³³ tn The word לָכֵן (lakhen) is simply “but,” as in Job 31:37.

[42:3]  ³⁴ tn Heb “and I do not understand.” The expression serves here in an adverbial capacity. It also could be subordinated as a complement: “I have declared [things that] I do not understand.”

[42:3]  ³⁵ tn The last clause is “and I do not know.” This is also subordinated to become a dependent clause.

[42:4]  ³⁶ tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.

[42:5]  ³⁷ sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.

[42:6]  ³⁸ tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).

[32:3]  ³⁹ tn Heb “when I was silent.”

[32:3]  ⁴⁰ tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.

[32:4]  ⁴¹ tn Heb “your hand was heavy upon me.”

[32:4]  ⁴² tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.

[32:4]  sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.

[32:4]  ⁴³ tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”

[32:4]  ⁴⁴ sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.

[32:5]  ⁴⁵ tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”

[32:5]  ⁴⁶ tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.

[66:3]  ⁴⁷ tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).

[68:30]  ⁴⁸ tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[68:30]  ⁴⁹ sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.

[68:30]  ⁵⁰ tn Heb “an assembly of bulls, with calves of the nations.”

[68:30]  ⁵¹ tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.

[68:30]  ⁵² tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).

[68:30]  ⁵³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[68:30]  ⁵⁴ tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).

[13:18]  ⁵⁵ tn The words “The Lord told me” are not in the text but are implicit in the shift from second plural pronouns in vv. 15-17 to second singular in the Hebrew text of this verse. These words are supplied in the translation for clarity.

[13:18]  ⁵⁶ tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2.

[13:18]  sn The king and queen mother are generally identified as Jehoiachin and his mother who were taken into captivity with many of the leading people of Jerusalem in 597 b.c. See Jer 22:26; 29:2; 2 Kgs 24:14-16.

[13:18]  ⁵⁷ tn Heb “have come down.” The verb here and those in the following verses are further examples of the “as good as done” form of the Hebrew verb (the prophetic perfect).

[13:18]  ⁵⁸ tc The translation follows the common emendation of a word normally meaning “place at the head” (מַרְאֲשׁוֹת [mar’ashot] plus pronoun = מַרְאֲוֹשׁתֵיכֶם [mar’aoshtekhem]) to “from your heads” (מֵרָאשֵׁיכֶם, mera’shekhem) following the ancient versions. The meaning “tiara” is nowhere else attested for this word.

[4:25]  ⁵⁹ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ⁶⁰ tn Aram “from mankind.” So also in v. 32.

[4:25]  ⁶¹ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ⁶² tn Or perhaps “be made to eat.”

[4:25]  ⁶³ sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ⁶⁴ tn Aram “until.”

[4:32]  ⁶⁵ tn Aram “until.”

[4:34]  ⁶⁶ tn Aram “days.”

[4:34]  ⁶⁷ tn Aram “lifted up my eyes.”

[4:35]  ⁶⁸ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ⁶⁹ tn Aram “strikes against.”

[4:36]  ⁷⁰ tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ⁷¹ tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.

[4:37]  ⁷² tn Aram “walk.”

[11:29]  ⁷³ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.

[9:6]  ⁷⁴ tn Or “But arise.”

[9:6]  ⁷⁵ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[16:29]  ⁷⁶ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ⁷⁷ tn Or “and prostrated himself.”

[16:29]  sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.

[16:30]  ⁷⁸ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ⁷⁹ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ⁸⁰ tn Grk “said.”

[16:31]  ⁸¹ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ⁸² tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[26:19]  ⁸³ sn See the note on King Agrippa in 25:13.

[26:19]  ⁸⁴ sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ⁸⁵ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[14:11]  ⁸⁶ sn A quotation from Isa 45:23.

[5:21]  ⁸⁷ sn Eph 5:19-21. In Eph 5:18 the author gives the command to be filled by means of the Holy Spirit. In 5:19-21 there follows five participles: (1) speaking; (2) singing; (3) making music; (4) giving thanks; (5) submitting. These participles have been variously interpreted, but perhaps the two most likely interpretations are (1) the participles indicate the means by which one is filled by the Spirit; (2) the participles indicate the result of being filled by the Spirit. The fact that the participles are present tense and follow the command (i.e., “be filled”) would tend to support both of these options. But it seems out of Paul’s character to reduce the filling of the Spirit to a formula of some kind. To the extent that this is true, it is unlikely then that the author is here stating the means for being filled by the Spirit. Because it is in keeping with Pauline theology and has good grammatical support, it is better to take the participles as indicating certain results of being filled by the Spirit. See ExSyn 639.

[12:9]  ⁸⁸ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ⁸⁹ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ⁹⁰ tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).

[12:1]  ⁹¹ tn Grk “having such a great cloud of witnesses surrounding us.”

[2:13]  ⁹² tn Heb “and I saw that there is profit for wisdom more than folly.”