Mazmur 25:14

25:14 The Lord’s loyal followers receive his guidance, ¹ 

and he reveals his covenantal demands to them. ² 

Mazmur 27:13

27:13 Where would I be if I did not believe I would experience

the Lord’s favor in the land of the living? ³ 

Amsal 3:32

3:32 for one who goes astray ⁴  is an abomination ⁵  to the Lord,

but he reveals ⁶  his intimate counsel ⁷  to the upright.

Yohanes 14:20

14:20 You will know at that time ⁸  that I am in my Father and you are in me and I am in you.

Yohanes 14:23

14:23 Jesus replied, ⁹  “If anyone loves me, he will obey ¹⁰  my word, and my Father will love him, and we will come to him and take up residence with him. ¹¹ 

Yohanes 15:15

15:15 I no longer call you slaves, ¹²  because the slave does not understand ¹³  what his master is doing. But I have called you friends, because I have revealed to you everything ¹⁴  I heard ¹⁵  from my Father.

[25:14]  ¹ tn Heb “the advice of the Lord belongs to those who fear him.”

[25:14]  ² tn Heb “and his covenant, to make them know.”

[27:13]  ³ tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.

[3:32]  ⁴ tn The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) “to go astray” (Prov 2:15; 3:32; 14:2) and (2) “crookedness” in action (Isa 30:12; see HALOT 522 s.v. לוז nif; BDB 531 s.v. Niph).

[3:32]  ⁵ tn Heb “abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a genitive of respect: “abomination to the Lord.” It is loathsome or detestable to him. Things that are repugnant to the Lord are usually the most heinous of crimes and gross violations of rituals.

[3:32]  ⁶ tn Heb “but with the upright is his intimate counsel.” The phrase “he reveals” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.

[3:32]  ⁷ tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the Lord enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Prov 3:32). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle.

[14:20]  ⁸ tn Grk “will know in that day.”

[14:20]  sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

[14:23]  ⁹ tn Grk “answered and said to him.”

[14:23]  ¹⁰ tn Or “will keep.”

[14:23]  ¹¹ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[15:15]  ¹² tn See the note on the word “slaves” in 4:51.

[15:15]  ¹³ tn Or “does not know.”

[15:15]  ¹⁴ tn Grk “all things.”

[15:15]  ¹⁵ tn Or “learned.”