Amsal 28:14

28:14 Blessed is the one who is always cautious, ¹ 

but whoever hardens his heart ²  will fall into evil.

Yesaya 66:2

66:2 My hand made them; ³ 

that is how they came to be,” ⁴  says the Lord.

I show special favor ⁵  to the humble and contrite,

who respect what I have to say. ⁶ 

Yesaya 66:1

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ⁷  in the saints’ ⁸  inheritance in the light.

Filipi 2:12

Lights in the World

2:12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, ⁹ 

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹⁰  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹¹  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Pengkhotbah 1:17

1:17 So I decided ¹²  to discern the benefit of ¹³  wisdom and knowledge over ¹⁴  foolish behavior and ideas; ¹⁵ 

however, I concluded ¹⁶  that even ¹⁷  this endeavor ¹⁸  is like ¹⁹  trying to chase the wind! ²⁰ 

[28:14]  ¹ tn Most commentators (and some English versions, e.g., NIV) assume that the participle מְפַחֵד (mÿfakhed, “fears”) means “fears the Lord,” even though “the Lord” is not present in the text. Such an assumption would be more convincing if the word יִרְאַת (yir’at) had been used. It is possible that the verse refers to fearing sin or its consequences. In other words, the one who is always apprehensive about the nature and consequences of sin will avoid sin and find God’s blessing. Of course the assumption that the phrase means “fear the Lord” could be correct as well. There would be little difference in the outcome; in either case sin would be avoided.

[28:14]  ² sn The one who “hardens his heart” in this context is the person who refuses to fear sin and its consequences. The image of the “hard heart” is one of a stubborn will, unyielding and unbending (cf. NCV, TEV, NLT). This individual will fall into sin.

[66:2]  ³ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ⁴ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ⁵ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ⁶ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[1:12]  ⁷ 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]  ⁸ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:12]  ⁹ tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.

[4:1]  ¹⁰ tn Grk “let us fear.”

[4:1]  ¹¹ tn Grk “let us fear.”

[1:17]  ¹² tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ¹³ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹⁴ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹⁵ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ¹⁶ tn Heb “I know.”

[1:17]  ¹⁷ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ¹⁸ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹⁹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁰ tn Heb “striving of wind.”