Hebrews 2:3

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,

Hebrews 9:12

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ¹  eternal redemption.

Hebrews 9:15

9:15 And so he is the mediator ²  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ³  since he died ⁴  to set them free from the violations committed under the first covenant.

Psalms 45:17

45:17 I will proclaim your greatness through the coming years, ⁵ 

then the nations will praise you ⁶  forever.

Psalms 51:6

51:6 Look, ⁷  you desire ⁸  integrity in the inner man; ⁹ 

you want me to possess wisdom. ¹⁰ 

Psalms 51:8

51:8 Grant me the ultimate joy of being forgiven! ¹¹ 

May the bones ¹²  you crushed rejoice! ¹³ 

Psalms 51:2

51:2 Wash away my wrongdoing! ¹⁴ 

Cleanse me of my sin! ¹⁵ 

Psalms 2:1-2

Psalm 2 ¹⁶ 

2:1 Why ¹⁷  do the nations rebel? ¹⁸ 

Why ¹⁹  are the countries ²⁰  devising ²¹  plots that will fail? ²² 

2:2 The kings of the earth ²³  form a united front; ²⁴ 

the rulers collaborate ²⁵ 

against the Lord and his anointed king. ²⁶ 

Psalms 2:10

2:10 So now, you kings, do what is wise; ²⁷ 

you rulers of the earth, submit to correction! ²⁸ 

Psalms 2:1

Psalm 2 ²⁹ 

2:1 Why ³⁰  do the nations rebel? ³¹ 

Why ³²  are the countries ³³  devising ³⁴  plots that will fail? ³⁵ 

Psalms 5:1

Psalm 5 ³⁶ 

For the music director, to be accompanied by wind instruments; ³⁷  a psalm of David.

5:1 Listen to what I say, ³⁸  Lord!

Carefully consider my complaint! ³⁹ 

Jude 1:21

1:21 maintain ⁴⁰  yourselves in the love of God, while anticipating ⁴¹  the mercy of our Lord Jesus Christ that brings eternal life. ⁴² 

[9:12]  ¹ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[9:15]  ² tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ³ tn Grk “the promise of the eternal inheritance.”

[9:15]  ⁴ tn Grk “a death having occurred.”

[45:17]  ⁵ tn Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. 2-7.

[45:17]  ⁶ sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.

[51:6]  ⁷ sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.

[51:6]  ⁸ tn The perfect is used in a generalizing sense here.

[51:6]  ⁹ tn Heb “in the covered [places],” i.e., in the inner man.

[51:6]  ¹⁰ tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).

[51:8]  ¹¹ tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.

[51:8]  ¹² sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.

[51:8]  ¹³ tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.

[51:2]  ¹⁴ tn Heb “Thoroughly wash me from my wrongdoing.”

[51:2]  ¹⁵ sn In vv. 1b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7, which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.

[2:1]  ¹⁶ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ¹⁷ tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ¹⁸ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ¹⁹ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ²⁰ tn Or “peoples” (so many English versions).

[2:1]  ²¹ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ²² tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  ²³ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ²⁴ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ²⁵ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ²⁶ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:10]  ²⁷ sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.

[2:10]  ²⁸ tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.

[2:1]  ²⁹ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ³⁰ tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ³¹ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ³² tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ³³ tn Or “peoples” (so many English versions).

[2:1]  ³⁴ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ³⁵ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[5:1]  ³⁶ sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.

[5:1]  ³⁷ tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).

[5:1]  ³⁸ tn Heb “my words.”

[5:1]  ³⁹ tn Or “sighing.” The word occurs only here and in Ps 39:3.

[1:21]  ⁴⁰ tn Or “keep.”

[1:21]  ⁴¹ tn Or “waiting for.”

[1:21]  ⁴² tn Grk “unto eternal life.”