2 Samuel 6:9-10

6:9 David was afraid of the Lord that day and said, “How will the ark of the Lord ever come to me?” 6:10 So David was no longer willing to bring the ark of the Lord to be with him in the City of David. David left it in the house of Obed-Edom the Gittite.

Proverbs 26:13

26:13 The sluggard ¹  says, “There is a lion in the road!

A lion in the streets!” ² 

Isaiah 57:11

57:11 Whom are you worried about?

Whom do you fear, that you would act so deceitfully

and not remember me

or think about me? ³ 

Because I have been silent for so long, ⁴ 

you are not afraid of me. ⁵ 

Romans 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ⁶  but you received the Spirit of adoption, ⁷  by whom ⁸  we cry, “Abba, Father.”

Romans 8:2

8:2 For the law of the life-giving Spirit ⁹  in Christ Jesus has set you ¹⁰  free from the law of sin and death.

Romans 1:6-7

1:6 You also are among them, ¹¹  called to belong to Jesus Christ. ¹²  1:7 To all those loved by God in Rome, ¹³  called to be saints: ¹⁴  Grace and peace to you ¹⁵  from God our Father and the Lord Jesus Christ!

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ¹⁶  idol worshipers, ¹⁷  and all those who lie, their place ¹⁸  will be in the lake that burns with fire and sulfur. ¹⁹  That ²⁰  is the second death.”

[26:13]  ¹ sn The Book of Fools covered vv. 1-12. This marks the beginning of what may be called the Book of Sluggards (vv. 13-16).

[26:13]  ² tn Heb “in the broad plazas”; NAB, NASB “in the square.” This proverb makes the same point as 22:13, namely, that the sluggard uses absurd excuses to get out of work. D. Kidner notes that in this situation the sluggard has probably convinced himself that he is a realist and not a lazy person (Proverbs [TOTC], 163).

[57:11]  ³ tn Heb “you do not place [it] on your heart.”

[57:11]  ⁴ tn Heb “Is it not [because] I have been silent, and from long ago?”

[57:11]  ⁵ sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.

[8:15]  ⁶ tn Grk “slavery again to fear.”

[8:15]  ⁷ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ⁸ tn Or “in that.”

[8:2]  ⁹ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁰ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:6]  ¹¹ tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.

[1:6]  ¹² tn Grk “called of Jesus Christ.”

[1:7]  ¹³ map For location see JP4 A1.

[1:7]  ¹⁴ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ¹⁵ tn Grk “Grace to you and peace.”

[21:8]  ¹⁶ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ¹⁷ tn Grk “idolaters.”

[21:8]  ¹⁸ tn Grk “their share.”

[21:8]  ¹⁹ tn Traditionally, “brimstone.”

[21:8]  ²⁰ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”