Ezekiel 37:24

37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow ¹  my regulations and carefully observe my statutes. ² 

Jeremiah 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ³  after I plant them back in the land,” ⁴  says the Lord. ⁵  “I will ⁶  put my law within them ⁷  and write it on their hearts and minds. ⁸  I will be their God and they will be my people. ⁹ 

Galatians 5:16

5:16 But I say, live ¹⁰  by the Spirit and you will not carry out the desires of the flesh. ¹¹ 

Colossians 2:6

Warnings Against the Adoption of False Philosophies

2:6 Therefore, just as you received Christ Jesus as Lord, ¹²  continue to live your lives ¹³  in him,

Philippians 2:12-13

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, ¹⁴  2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.

Titus 2:11-14

2:11 For the grace of God has appeared, bringing salvation to all people. ¹⁵  2:12 It trains us ¹⁶  to reject godless ways ¹⁷  and worldly desires and to live self-controlled, upright, and godly lives in the present age, 2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ¹⁸  of our great God and Savior, Jesus Christ. ¹⁹  2:14 He ²⁰  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ²¹  who are eager to do good. ²² 

Hebrews 13:21

13:21 equip you with every good thing to do his will, working in us ²³  what is pleasing before him through Jesus Christ, to whom be glory forever. ²⁴  Amen.

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 1:6-7

1:6 But when he again brings ²⁵  his firstborn into the world, he says, “Let all the angels of God worship him!” ²⁶  1:7 And he says ²⁷  of the angels, “He makes ²⁸  his angels spirits and his ministers a flame of fire,” ²⁹ 

Hebrews 1:2

1:2 in these last days he has spoken to us in a son, ³⁰  whom he appointed heir of all things, and through whom he created the world. ³¹ 

Hebrews 1:6

1:6 But when he again brings ³²  his firstborn into the world, he says, “Let all the angels of God worship him!” ³³ 

[37:24]  ¹ tn Heb “walk [in].”

[37:24]  ² tn Heb “and my statutes they will guard and they will do them.”

[31:33]  ³ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ⁴ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ⁵ tn Heb “Oracle of the Lord.”

[31:33]  ⁶ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ⁷ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ⁸ tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  ⁹ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[5:16]  ¹⁰ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ¹¹ tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.

[2:6]  ¹² tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

[2:6]  ¹³ tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.

[2:12]  ¹⁴ 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.

[2:11]  ¹⁵ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ¹⁶ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ¹⁷ tn Grk “ungodliness.”

[2:13]  ¹⁸ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ¹⁹ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[2:14]  ²⁰ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ²¹ tn Or “a people who are his very own.”

[2:14]  ²² tn Grk “for good works.”

[13:21]  ²³ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ²⁴ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.

[1:6]  ²⁵ tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

[1:6]  ²⁶ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[1:7]  ²⁷ 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).

[1:7]  ²⁸ tn Grk “He who makes.”

[1:7]  ²⁹ sn A quotation from Ps 104:4.

[1:2]  ³⁰ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ³¹ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[1:6]  ³² tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

[1:6]  ³³ sn A quotation combining themes from Deut 32:43 and Ps 97:7.