Psalms 105:24

105:24 The Lord ¹  made his people very fruitful,

and made them ²  more numerous than their ³  enemies.

Proverbs 21:30

21:30 There is no wisdom and there is no understanding,

and there is no counsel against ⁴  the Lord. ⁵ 

Romans 8:28

8:28 And we know that all things work together ⁶  for good for those who love God, who are called according to his purpose,

Hebrews 12:6-11

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ⁷ 

12:7 Endure your suffering ⁸  as discipline; ⁹  God is treating you as sons. For what son is there that a father does not discipline? 12:8 But if you do not experience discipline, ¹⁰  something all sons ¹¹  have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from ¹²  our earthly fathers ¹³  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ¹⁴  12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. 12:11 Now all discipline seems painful at the time, not joyful. ¹⁵  But later it produces the fruit of peace and righteousness ¹⁶  for those trained by it.

[105:24]  ¹ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[105:24]  ² tn Heb “him,” referring to “his people.”

[105:24]  ³ tn Heb “his,” referring to “his people.”

[21:30]  ⁴ tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).

[21:30]  ⁵ sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).

[8:28]  ⁶ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[12:6]  ⁷ sn A quotation from Prov 3:11-12.

[12:7]  ⁸ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ⁹ tn Or “in order to become disciplined.”

[12:8]  ¹⁰ tn Grk “you are without discipline.”

[12:8]  ¹¹ tn Grk “all”; “sons” is implied by the context.

[12:9]  ¹² tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ¹³ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ¹⁴ tn Grk “and live.”

[12:11]  ¹⁵ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ¹⁶ tn Grk “the peaceful fruit of righteousness.”