Hebrews 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Job 21:14

21:14 So they say to God, ‘Turn away from us!

We do not want to ¹  know your ways. ² 

Psalms 73:28

73:28 But as for me, God’s presence is all I need. ³ 

I have made the sovereign Lord my shelter,

as ⁴  I declare all the things you have done.

Isaiah 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ⁵ 

Then I will make an unconditional covenantal promise to ⁶  you,

just like the reliable covenantal promises I made to David. ⁷ 

Jeremiah 2:31

2:31 You people of this generation,

listen to what the Lord says.

“Have I been like a wilderness to you, Israel?

Have I been like a dark and dangerous land to you? ⁸ 

Why then do you ⁹  say, ‘We are free to wander. ¹⁰ 

We will not come to you any more?’

John 14:6

14:6 Jesus replied, ¹¹  “I am the way, and the truth, and the life. ¹²  No one comes to the Father except through me.

[21:14]  ¹ tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”

[21:14]  ² sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.

[73:28]  ³ tn Heb “but as for me, the nearness of God for me [is] good.”

[73:28]  ⁴ tn The infinitive construct with -לְ (lÿ) is understood here as indicating an attendant circumstance. Another option is to take it as indicating purpose (“so that I might declare”) or result (“with the result that I declare”).

[55:3]  ⁵ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  ⁶ tn Or “an eternal covenant with.”

[55:3]  ⁷ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[2:31]  ⁸ tn Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation of the word in this context.

[2:31]  ⁹ tn Heb “my people.”

[2:31]  ¹⁰ tn Or more freely, “free to do as we please.” There is some debate about the meaning of this verb (רוּד, rud) because its usage is rare and its meaning is debated in the few passages where it does occur. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [vÿradti] for וְיָרַדְתִּי [vÿyaradti]) in Judg 11:37 where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.

[14:6]  ¹¹ tn Grk “Jesus said to him.”

[14:6]  ¹² tn Or “I am the way, even the truth and the life.”