Discovery BoxPsalms 40:8
Context40:8 I want to do what pleases you, 1 my God.
Your law dominates my thoughts.” 2
Matthew 26:42
Context26:42 He went away a second time and prayed, 3 “My Father, if this cup 4 cannot be taken away unless I drink it, your will must be done.”
Luke 22:42
Context22:42 “Father, if you are willing, take 5 this cup 6 away from me. Yet not my will but yours 7 be done.”
John 5:30
Context5:30 I can do nothing on my own initiative. 8 Just as I hear, I judge, and my judgment is just, 9 because I do not seek my own will, but the will of the one who sent me. 10
John 6:38
Context6:38 For I have come down from heaven not to do my own will but the will of the one who sent me.
John 14:30-31
Context14:30 I will not speak with you much longer, 11 for the ruler of this world is coming. 12 He has no power over me, 13 14:31 but I am doing just what the Father commanded me, so that the world may know 14 that I love the Father. 15 Get up, let us go from here.” 16
Romans 8:3
Context8:3 For God achieved what the law could not do because 17 it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,
Romans 8:27
Context8:27 And he 18 who searches our hearts knows the mind of the Spirit, because the Spirit 19 intercedes on behalf of the saints according to God’s will.
Romans 8:32
Context8:32 Indeed, he who 20 did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?
Ephesians 1:3
Context1:3 Blessed 21 is 22 the God and Father of our Lord Jesus Christ, who has blessed 23 us with every spiritual blessing in the heavenly realms in Christ.
Ephesians 1:11
Context1:11 In Christ 24 we too have been claimed as God’s own possession, 25 since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will
Hebrews 10:4-10
Context10:4 For the blood of bulls and goats cannot take away sins. 26 10:5 So when he came into the world, he said,
“Sacrifice and offering you did not desire, but a body you prepared for me.
10:6 “Whole burnt offerings and sin-offerings you took no delight in.
10:7 “Then I said, ‘Here I am: 27 I have come – it is written of me in the scroll of the book – to do your will, O God.’” 28
10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” 29 (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” 30 He does away with 31 the first to establish the second. 10:10 By his will 32 we have been made holy through the offering of the body of Jesus Christ once for all.
[40:8] 2 tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.
[26:42] 3 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 4 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[22:42] 5 tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.
[22:42] 6 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[22:42] 7 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[5:30] 8 tn Grk “nothing from myself.”
[5:30] 9 tn Or “righteous,” or “proper.”
[5:30] 10 tn That is, “the will of the Father who sent me.”
[14:30] 11 tn Grk “I will no longer speak many things with you.”
[14:30] 12 sn The ruler of this world is a reference to Satan.
[14:30] 13 tn Grk “in me he has nothing.”
[14:31] 15 tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.
[14:31] 16 sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.
[8:27] 18 sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).
[8:27] 19 tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
[8:32] 20 tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”
[1:3] 21 sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.
[1:3] 22 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.
[1:3] 23 tn Or “enriched,” “conferred blessing.”
[1:11] 24 tn Grk “in whom,” as a continuation of the previous verse.
[1:11] 25 tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.
[10:4] 26 tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”
[10:7] 27 tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
[10:7] 28 sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”
[10:8] 29 sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.
[10:9] 30 tc The majority of
[10:10] 32 tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
