Deuteronomy 3:25

3:25 Let me please cross over to see the good land on the other side of the Jordan River – this good hill country and the Lebanon!” ¹ 

Deuteronomy 3:27

3:27 Go up to the top of Pisgah and take a good look to the west, north, south, and east, ²  for you will not be allowed to cross the Jordan.

Deuteronomy 3:1

Defeat of King Og of Bashan

3:1 Next we set out on ³  the route to Bashan, ⁴  but King Og of Bashan and his whole army ⁵  came out to meet us in battle at Edrei. ⁶ 

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁷  should appear among you and show you a sign or wonder, ⁸ 

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁹  should appear among you and show you a sign or wonder, ¹⁰ 

Amos 3:2

3:2 “I have chosen ¹¹  you alone from all the clans of the earth. Therefore I will punish you for all your sins.”

Hebrews 12:6-10

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ¹² 

12:7 Endure your suffering ¹³  as discipline; ¹⁴  God is treating you as sons. For what son is there that a father does not discipline? 12:8 But if you do not experience discipline, ¹⁵  something all sons ¹⁶  have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from ¹⁷  our earthly fathers ¹⁸  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ¹⁹  12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness.

Hebrews 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ²⁰ 

Hebrews 1:13

1:13 But to which of the angels ²¹  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ²² 

[3:25]  ¹ tn The article is retained in the translation (“the Lebanon,” cf. also NAB, NRSV) to indicate that a region (rather than the modern country of Lebanon) is referred to here. Other recent English versions accomplish this by supplying “mountains” after “Lebanon” (TEV, CEV, NLT).

[3:27]  ² tn Heb “lift your eyes to the west, north, south, and east and see with your eyes.” The translation omits the repetition of “your eyes” for stylistic reasons.

[3:1]  ³ tn Heb “turned and went up.”

[3:1]  ⁴ sn Bashan. This plateau country, famous for its oaks (Isa 2:13) and cattle (Deut 32:14; Amos 4:1), was north of Gilead along the Yarmuk River.

[3:1]  ⁵ tn Heb “people.”

[3:1]  ⁶ sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31; also mentioned in Deut 1:4).

[13:1]  ⁷ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ⁸ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[13:1]  ⁹ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ¹⁰ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[3:2]  ¹¹ tn Heb “You only have I known.” The Hebrew verb יָדַע (yada’) is used here in its covenantal sense of “recognize in a special way.”

[12:6]  ¹² sn A quotation from Prov 3:11-12.

[12:7]  ¹³ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ¹⁴ tn Or “in order to become disciplined.”

[12:8]  ¹⁵ tn Grk “you are without discipline.”

[12:8]  ¹⁶ tn Grk “all”; “sons” is implied by the context.

[12:9]  ¹⁷ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ¹⁸ 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]  ¹⁹ tn Grk “and live.”

[12:2]  ²⁰ sn An allusion to Ps 110:1.

[1:13]  ²¹ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

[1:13]  ²² sn A quotation from Ps 110:1.