Hebrews 4:16

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ¹ 

Hebrews 5:7

5:7 During his earthly life ²  Christ ³  offered ⁴  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Hebrews 10:19

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ⁵  since we have confidence to enter the sanctuary by the blood of Jesus,

Hebrews 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ⁶  because we have had our hearts sprinkled clean from an evil conscience ⁷  and our bodies washed in pure water.

Leviticus 10:3

10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, ⁸  and in the presence of all the people I will be honored.’” ⁹  So Aaron kept silent.

Psalms 2:11

2:11 Serve ¹⁰  the Lord in fear!

Repent in terror! ¹¹ 

Psalms 89:7

89:7 a God who is honored ¹²  in the great angelic assembly, ¹³ 

and more awesome than ¹⁴  all who surround him?

Proverbs 28:24

28:24 The one who robs ¹⁵  his father and mother and says, “There is no transgression,”

is a companion ¹⁶  to the one ¹⁷  who destroys.

Romans 11:20

11:20 Granted! ¹⁸  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

Romans 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Romans 1:17

1:17 For the righteousness ¹⁹  of God is revealed in the gospel ²⁰  from faith to faith, ²¹  just as it is written, “The righteous by faith will live.” ²² 

Revelation 15:4

15:4 Who will not fear you, O Lord,

and glorify ²³  your name, because you alone are holy? ²⁴ 

All nations ²⁵  will come and worship before you

for your righteous acts ²⁶  have been revealed.”

[4:16]  ¹ tn Grk “for timely help.”

[5:7]  ² tn Grk “in the days of his flesh.”

[5:7]  ³ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ⁴ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[10:19]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[10:22]  ⁶ tn Grk “in assurance of faith.”

[10:22]  ⁷ sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

[10:3]  ⁸ tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  ⁹ tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[2:11]  ¹⁰ tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.

[2:11]  ¹¹ tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.

[89:7]  ¹² tn Heb “feared.”

[89:7]  ¹³ tn Heb “in the great assembly of the holy ones.”

[89:7]  ¹⁴ tn Or perhaps “feared by.”

[28:24]  ¹⁵ sn While the expression is general enough to cover any kind of robbery, the point seems to be that because it can be rationalized it may refer to prematurely trying to gain control of the family property through some form of pressure and in the process reducing the parents’ possessions and standing in the community. The culprit could claim what he does is not wrong because the estate would be his anyway.

[28:24]  ¹⁶ sn The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same.

[28:24]  ¹⁷ tn Heb “man who destroys” (so NASB); TEV “no better than a common thief.”

[11:20]  ¹⁸ tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

[1:17]  ¹⁹ tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).

[1:17]  ²⁰ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ²¹ tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.

[1:17]  ²² sn A quotation from Hab 2:4.

[15:4]  ²³ tn Or “and praise.”

[15:4]  ²⁴ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ²⁵ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ²⁶ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”