Numbers 27:5

27:5 So Moses brought their case before the Lord.

Psalms 25:14

25:14 The Lord’s loyal followers receive his guidance, ¹ 

and he reveals his covenantal demands to them. ² 

Psalms 85:8

85:8 I will listen to what God the Lord says. ³ 

For he will make ⁴  peace with his people, his faithful followers. ⁵ 

Yet they must not ⁶  return to their foolish ways.

Proverbs 3:5-6

3:5 Trust ⁷  in the Lord with all your heart, ⁸ 

and do not rely ⁹  on your own understanding. ¹⁰ 

3:6 Acknowledge ¹¹  him in all your ways, ¹² 

and he will make your paths straight. ¹³ 

Ezekiel 2:7

2:7 You must speak my words to them whether they listen or not, for they are rebellious.

Ezekiel 3:17

3:17 “Son of man, I have appointed you a watchman ¹⁴  for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me.

John 7:17

7:17 If anyone wants to do God’s will, ¹⁵  he will know about my teaching, whether it is from God or whether I speak from my own authority. ¹⁶ 

John 17:8

17:8 because I have given them the words you have given me. They ¹⁷  accepted ¹⁸  them ¹⁹  and really ²⁰  understand ²¹  that I came from you, and they believed that you sent me.

Acts 20:27

20:27 For I did not hold back from ²²  announcing ²³  to you the whole purpose ²⁴  of God.

Acts 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ²⁵  them and saying farewell, ²⁶  he left to go to Macedonia. ²⁷ 

Colossians 4:4

4:4 Pray that I may make it known as I should. ²⁸ 

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ²⁹  without shifting ³⁰  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Hebrews 3:5-6

3:5 Now Moses was faithful in all God’s ³¹  house ³²  as a servant, to testify to the things that would be spoken. 3:6 But Christ ³³  is faithful as a son over God’s ³⁴  house. We are of his house, ³⁵  if in fact we hold firmly ³⁶  to our confidence and the hope we take pride in. ³⁷ 

[25:14]  ¹ tn Heb “the advice of the Lord belongs to those who fear him.”

[25:14]  ² tn Heb “and his covenant, to make them know.”

[85:8]  ³ sn I will listen. Having asked for the Lord’s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance.

[85:8]  ⁴ tn Heb “speak.” The idiom “speak peace” refers to establishing or maintaining peaceful relations with someone (see Gen 37:4; Zech 9:10; cf. Ps 122:8).

[85:8]  ⁵ tn Heb “to his people and to his faithful followers.” The translation assumes that “his people” and “his faithful followers” are viewed as identical here.

[85:8]  ⁶ tn Or “yet let them not.” After the negative particle אֵל (’el), the prefixed verbal form is jussive, indicating the speaker’s desire or wish.

[3:5]  ⁷ sn The word בְּטַח (bÿtakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the Lord who is a reliable object of confidence.

[3:5]  ⁸ sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).

[3:5]  ⁹ tn Heb “do not lean.” The verb שָׁעַן (sha’an, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).

[3:5]  ¹⁰ tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).

[3:6]  ¹¹ tn Heb “know him.” The verb יָדַע (yadah, “to know”) includes mental awareness of who God is and the consequential submission to his lordship. To know him is to obey him. The sage is calling for a life of trust and obedience in which the disciple sees the Lord in every event and relies on him. To acknowledge the Lord in every event means trusting and obeying him for guidance in right conduct.

[3:6]  ¹² tn The term דֶרֶךְ (derekh, “way”) is figurative (hypocatastasis: implied comparison) referring to a person’s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV “in everything you do”; NCV, NLT “in all you do”). This is a call for total commitment in trust for obedience in all things.

[3:6]  ¹³ tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.

[3:17]  ¹⁴ tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.

[7:17]  ¹⁵ tn Grk “his will.”

[7:17]  ¹⁶ tn Grk “or whether I speak from myself.”

[17:8]  ¹⁷ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ¹⁸ tn Or “received.”

[17:8]  ¹⁹ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ²⁰ tn Or “truly.”

[17:8]  ²¹ tn Or have come to know.”

[20:27]  ²² tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ²³ tn Or “proclaiming,” “declaring.”

[20:27]  ²⁴ tn Or “plan.”

[20:1]  ²⁵ tn Or “exhorting.”

[20:1]  ²⁶ tn Or “and taking leave of them.”

[20:1]  ²⁷ sn Macedonia was the Roman province of Macedonia in Greece.

[4:4]  ²⁸ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[1:23]  ²⁹ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ³⁰ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[3:5]  ³¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ³² sn A quotation from Num 12:7.

[3:6]  ³³ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ³⁴ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ³⁵ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ³⁶ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ³⁷ tn Grk “the pride of our hope.”