32:17 Fairness will produce peace 1
and result in lasting security. 2
32:18 My people will live in peaceful settlements,
in secure homes,
and in safe, quiet places. 3
66:10 Be happy for Jerusalem
and rejoice with her, all you who love her!
Share in her great joy,
all you who have mourned over her!
66:11 For 4 you will nurse from her satisfying breasts and be nourished; 5
you will feed with joy from her milk-filled breasts. 6
66:12 For this is what the Lord says:
“Look, I am ready to extend to her prosperity that will flow like a river,
the riches of nations will flow into her like a stream that floods its banks. 7
You will nurse from her breast 8 and be carried at her side;
you will play on her knees.
91:1 As for you, the one who lives 10 in the shelter of the sovereign One, 11
and resides in the protective shadow 12 of the mighty king 13 –
91:4 He will shelter you 14 with his wings; 15
you will find safety under his wings.
His faithfulness is like a shield or a protective wall. 16
116:7 Rest once more, my soul, 17
for the Lord has vindicated you. 18
6:16 The Lord said to his people: 19
“You are standing at the crossroads. So consider your path. 20
Ask where the old, reliable paths 21 are.
Ask where the path is that leads to blessing 22 and follow it.
If you do, you will find rest for your souls.”
But they said, “We will not follow it!”
11:2 Now when John 26 heard in prison about the deeds Christ 27 had done, he sent his disciples to ask a question: 28
1:12 After 32 the deportation to Babylon, Jeconiah became the father of Shealtiel, 33 Shealtiel the father of Zerubbabel,
4:1 Therefore we must be wary 34 that, while the promise of entering his rest remains open, none of you may seem to have come short of it.
4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession. 4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin. 4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. 37
4:1 Therefore we must be wary 38 that, while the promise of entering his rest remains open, none of you may seem to have come short of it.
“Your throne, O God, is forever and ever, 44
and a righteous scepter 45 is the scepter of your kingdom.
1:9 You have loved righteousness and hated lawlessness.
So God, your God, has anointed you over your companions 46 with the oil of rejoicing.” 47
1 tn Heb “and the product of fairness will be peace.”
2 tn Heb “and the work of fairness [will be] calmness and security forever.”
3 tn Or “in safe resting places”; NAB, NRSV “quiet resting places.”
4 tn Or “in order that”; ASV, NRSV “that.”
5 tn Heb “you will suck and be satisfied, from her comforting breast.”
6 tn Heb “you will slurp and refresh yourselves from her heavy breast.”
7 tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”
8 tn The words “from her breast” are supplied in the translation for clarification (see v. 11).
9 sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.
10 tn Heb “[O] one who lives.”
11 tn Traditionally “the Most High.”
12 sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).
13 sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.
14 tn Heb “put a cover over you” (see Ps 5:11).
15 tc The Hebrew text has the singular, but the plural should be read. The final yod (י) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [י] at the beginning of the next word).
16 tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.”
17 tn Heb “return, my soul, to your place of rest.”
18 tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense (cf. Ps 13:5).
19 tn The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.
20 tn Heb “Stand at the crossroads and look.”
21 tn Heb “the ancient path,” i.e., the path the
22 tn Heb “the way of/to the good.”
23 tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”
24 tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).
25 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.
26 sn John refers to John the Baptist.
27 tc The Western codex D and a few other
28 tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later
29 tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì1vid א B C [Dluc] Ë1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
30 tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [Dluc] γ δ θ Ë1 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX
31 sn Before the mention of Jeconiah, several medieval
32 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.
33 sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).
34 tn Grk “let us fear.”
35 tn Grk “his”; the referent (God) has been specified in the translation for clarity.
36 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
37 tn Grk “for timely help.”
38 tn Grk “let us fear.”
39 sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).
40 tn Grk “He who makes.”
41 sn A quotation from Ps 104:4.
42 tn Or “to.”
43 tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.
44 tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.
45 tn Grk “the righteous scepter,” but used generically.
46 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.
47 sn A quotation from Ps 45:6-7.
48 tn Grk “having been designated,” continuing the thought of Heb 5:9.
49 sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6.