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2 Samuel 22:32-23:5
New English Translation

32 Indeed,[a] who is God besides the Lord?
Who is a protector[b] besides our God?[c]
33 The one true God[d] is my mighty refuge;[e]
he removes[f] the obstacles in my way.[g]
34 He gives me the agility of a deer;[h]
he enables me to negotiate the rugged terrain.[i]
35 He trains[j] my hands for battle;[k]
my arms can bend even the strongest bow.[l]
36 You give me[m] your protective shield;[n]
your willingness to help enables me to prevail.[o]
37 You widen my path;[p]
my feet[q] do not slip.
38 I chase my enemies and destroy them;
I do not turn back until I wipe them out.
39 I wipe them out and beat them to death;
they cannot get up;
they fall at my feet.
40 You give me strength for battle;[r]
you make my foes kneel before me.[s]
41 You make my enemies retreat;[t]
I destroy those who hate me.
42 They cry out,[u] but there is no one to help them;[v]
they cry out to the Lord,[w] but he does not answer them.
43 I grind them as fine as the dust of the ground;
I crush them and stomp them like clay[x] in the streets.
44 You rescue me from a hostile army;[y]
you preserve me as a leader of nations;
people over whom I had no authority are now my subjects.[z]
45 Foreigners are powerless before me;[aa]
when they hear of my exploits, they submit to me.[ab]
46 Foreigners lose their courage;[ac]
they shake with fear[ad] as they leave[ae] their strongholds.[af]
47 The Lord is alive![ag]
My Protector[ah] is praiseworthy![ai]
The God who delivers me[aj] is exalted as king![ak]
48 The one true God completely vindicates me;[al]
he makes nations submit to me.[am]
49 He delivers me from my enemies;[an]
you snatch me away[ao] from those who attack me;[ap]
you rescue me from violent men.
50 So I will give you thanks, O Lord, before the nations![aq]
I will sing praises to you.[ar]
51 He gives his king magnificent victories;[as]
he is faithful to his chosen ruler,[at]
to David and to his descendants forever!”

David’s Final Words

23 These are the final words of David:

“The oracle of David son of Jesse,
the oracle of the man raised up as
the ruler chosen by the God of Jacob,[au]
Israel’s beloved[av] singer of songs:
2 The Lord’s Spirit spoke through me;
his word was on my tongue.
3 The God of Israel spoke,
the Protector[aw] of Israel spoke to me.
The one who rules fairly among men,
the one who rules in the fear of God,
4 is like the light of morning when the sun comes up,
a morning in which there are no clouds.
He is like the brightness after rain
that produces grass from the earth.
5 My dynasty is approved by God,[ax]
for he has made a perpetual covenant with me,
arranged in all its particulars and secured.
He always delivers me,
and brings all I desire to fruition.[ay]

Footnotes

  1. 2 Samuel 22:32 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
  2. 2 Samuel 22:32 tn Heb “rocky cliff,” which is a metaphor of protection.
  3. 2 Samuel 22:32 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (צוּר, tsur, “rocky cliff”) in Deut 32:4, 15, 17-18, 30.
  4. 2 Samuel 22:33 tn Heb “the God.” See the note at v. 31.
  5. 2 Samuel 22:33 tc 4QSama has מְאַזְּרֵנִי (meʾazzereni, “the one girding me with strength”) rather than the MT מָעוּזִּי (maʿuzzi, “my refuge”). See as well Ps 18:32.
  6. 2 Samuel 22:33 tn The prefixed verbal form with vav consecutive here carries along the generalizing tone of the preceding line.
  7. 2 Samuel 22:33 tn Heb “and he sets free (from the verb נָתַר, natar) [the] blameless, his [Kethib; “my” (Qere)] way.” The translation follows Ps 18:32 in reading “he made my path smooth.” The term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).
  8. 2 Samuel 22:34 tc Heb “[the one who] makes his feet like [those of] a deer.” The translation follows the Qere and many medieval Hebrew mss in reading רַגְלַי (raglay, “my feet”) rather than the MT רַגְלָיו (raglayv, “his feet”). See as well Ps 18:33.
  9. 2 Samuel 22:34 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.
  10. 2 Samuel 22:35 tn Heb “teaches.”
  11. 2 Samuel 22:35 tn The psalmist attributes his skill with weapons to divine enabling. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, Symbolism of the Biblical World, 265.
  12. 2 Samuel 22:35 tn Heb “and a bow of bronze is bent by my arms.” The verb נָחֵת (nakhet) apparently means “to pull back; to bend” here (see HALOT 692 s.v. נחת). The bronze bow referred to here was probably laminated with bronze strips, or a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
  13. 2 Samuel 22:36 tn Another option is to translate the prefixed verb with vav consecutive with a past tense, “you gave me.” Several prefixed verbal forms with vav consecutive also appear in vv. 38-44. The present translation understands this section as a description of what generally happened when the author charged into battle, but another option is to understand the section as narrative and translate accordingly.
  14. 2 Samuel 22:36 tc Psalm 18:35 contains an additional line following this one, which reads “your right hand supports me.” It may be omitted here due to homoioarcton. See the note at Ps 18:35.tn Heb “and you give me the shield of your deliverance”; KJV, ASV “the shield of thy (your NRSV, NLT) salvation”; NIV “your shield of victory.” Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.
  15. 2 Samuel 22:36 tn Heb “your answer makes me great.” David refers to God’s willingness to answer his prayer.
  16. 2 Samuel 22:37 tn Heb “step.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives him the capacity to run quickly.
  17. 2 Samuel 22:37 tn Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.”
  18. 2 Samuel 22:40 tn Heb “you clothed me with strength for battle.”
  19. 2 Samuel 22:40 tn Heb “you make those who rise against me kneel beneath me.”
  20. 2 Samuel 22:41 tn Heb “and [as for] my enemies, you give to me [the] back [or “neck” ].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” See Exod 23:27 and HALOT 888 s.v. II ערף.
  21. 2 Samuel 22:42 tc The translation follows one medieval Hebrew ms and the ancient versions in reading the Piel יְשַׁוְּעוּ (yeshavveʿu, “they cry for help”) rather than the Qal of the MT יִשְׁעוּ (yishʿu, “they look about for help”). See Ps 18:41 as well.
  22. 2 Samuel 22:42 tn Heb “but there is no deliverer.”
  23. 2 Samuel 22:42 tn The words “they cry out” are not in the Hebrew text. This reference to the psalmists’ enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.
  24. 2 Samuel 22:43 tn Or “mud” (so NAB, NIV, CEV). See HALOT 374 s.v. טִיט.
  25. 2 Samuel 22:44 tn Heb “from the strivings of my people.” In this context רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עַם (ʿam, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. עַם 2.d). The suffix “my” suggests David is referring to attacks by his own countrymen, the “people” being Israel. However, the parallel text in Ps 18:43 omits the suffix.
  26. 2 Samuel 22:44 tn Heb “a people whom I did not know serve me.” In this context the verb “know” (יָדַע, yadaʿ) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 45-46). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.
  27. 2 Samuel 22:45 tn For the meaning “to be weak; to be powerless” for the verb כָּחַשׁ (kakhash), see Ps 109:24. Verse 46, which also mentions foreigners, favors this interpretation. Another option is to translate “cower in fear” (see Deut 33:29; Pss 66:3; 81:15).
  28. 2 Samuel 22:45 tn Heb “at a report of an ear they submit to me.” The report of David’s exploits is so impressive that those who hear it submit to his rulership without putting up a fight.
  29. 2 Samuel 22:46 tn Heb “wither, wear out.”
  30. 2 Samuel 22:46 tc The translation assumes a reading וְיַחְרְגוּ (veyakhregu, “and they quaked”) rather than the MT וְיַחְגְּרוּ (veyakhgeru, “and they girded themselves”). See the note at Ps 18:45.
  31. 2 Samuel 22:46 tn Heb “from.”
  32. 2 Samuel 22:46 tn Heb “prisons.” Their besieged cities are compared to prisons.
  33. 2 Samuel 22:47 tn Elsewhere the construction חַי־יְהוָה (khay yehvah) is used exclusively as an oath formula, but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates that he is the living God by rescuing and empowering the psalmist.
  34. 2 Samuel 22:47 tn Heb “my rocky cliff,” which is a metaphor for protection.
  35. 2 Samuel 22:47 tn Or “blessed [i.e., praised] be.”
  36. 2 Samuel 22:47 tn Heb “the God of the rock of my deliverance.” The term צוּר (tsur, “rock”) is probably accidentally repeated from the previous line. The parallel version in Ps 18:46 has simply “the God of my deliverance.”
  37. 2 Samuel 22:47 tn The words “as king” are supplied in the translation for clarification. In the Psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).
  38. 2 Samuel 22:48 tn Heb “The God is the one who grants vengeance to me.” The plural form of the noun “vengeance” indicates degree here, suggesting complete vengeance or vindication. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.
  39. 2 Samuel 22:48 tn Heb “and [is the one who] brings down nations beneath me.”
  40. 2 Samuel 22:49 tn Heb “and [the one who] brings me out from my enemies.”
  41. 2 Samuel 22:49 tn Heb “you lift me up.” In light of the preceding and following references to deliverance, the verb רוּם (rum) probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt; elevate” here, indicating that the Lord has given him victory over his enemies and forced them to acknowledge the psalmist’s superiority.
  42. 2 Samuel 22:49 tn Heb “from those who rise against me.”
  43. 2 Samuel 22:50 sn This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God’s chosen king was to testify to the nations of God’s greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85.
  44. 2 Samuel 22:50 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15).
  45. 2 Samuel 22:51 tc The translation follows the Kethib and the ancient versions in reading מַגְדִּיל (magdil, “he magnifies”) rather than the Qere and many medieval Hebrew mss of the MT which read מִגְדּוֹל (migdol, “tower”). See Ps 18:50.
  46. 2 Samuel 22:51 tn Heb “[the one who] does loyalty to his anointed one.”
  47. 2 Samuel 23:1 tn Heb “the anointed one of the God of Jacob.”
  48. 2 Samuel 23:1 tn Or “pleasant.”
  49. 2 Samuel 23:3 tn Heb “rock,” used as a metaphor of divine protection.
  50. 2 Samuel 23:5 tn Heb “For not thus [is] my house with God?”
  51. 2 Samuel 23:5 tn Heb “for all my deliverance and every desire, surely does he not make [it] grow?”
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2 Samuel 21
2 Samuel 24
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Colossians 2:6-15
New English Translation

Warnings Against the Adoption of False Philosophies

6 Therefore, just as you received Christ Jesus as Lord,[a] continue to live your lives[b] in him, 7 rooted[c] and built up in him and firm[d] in your[e] faith just as you were taught, and overflowing with thankfulness. 8 Be careful not to allow anyone to captivate you[f] through an empty, deceitful philosophy[g] that is according to human traditions and the elemental spirits[h] of the world, and not according to Christ. 9 For in him all the fullness of deity lives[i] in bodily form, 10 and you have been filled in him, who is the head over every ruler and authority. 11 In him you also were circumcised—not, however,[j] with a circumcision performed by human hands, but by the removal[k] of the fleshly body,[l] that is,[m] through the circumcision done by Christ. 12 Having been buried with him in baptism, you also have been raised with him through your[n] faith in the power[o] of God who raised him from the dead. 13 And even though you were dead in your[p] transgressions and in the uncircumcision of your flesh, he nevertheless[q] made you alive with him, having forgiven all your transgressions. 14 He has destroyed[r] what was against us, a certificate of indebtedness[s] expressed in decrees opposed to us. He has taken it away by nailing it to the cross. 15 Disarming[t] the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross.[u]

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Footnotes

  1. Colossians 2:6 tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Christon Iēsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.
  2. Colossians 2:6 tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.
  3. Colossians 2:7 tn Or “having been rooted.”
  4. Colossians 2:7 sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).
  5. Colossians 2:7 tn Or “the.” The Greek text has the article τῇ (tē), not the possessive pronoun ὑμῶν (humōn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).
  6. Colossians 2:8 tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”
  7. Colossians 2:8 tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (tēs philosophias kai kenēs apatēs). The two nouns φιλοσοφίας and ἀπάτης are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.
  8. Colossians 2:8 tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoicheia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).
  9. Colossians 2:9 sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.
  10. Colossians 2:11 tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.
  11. Colossians 2:11 tn The articular noun τῇ ἀπεκδύσει (tē apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou sōmatos) is understood as an objective genitive, receiving the action of the head noun.
  12. Colossians 2:11 tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (tēs sarkos) has been translated as an attributive genitive, “fleshly body.”
  13. Colossians 2:11 tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en tē peritomē) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en tē apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.
  14. Colossians 2:12 tn The article with the genitive modifier τῆς πίστεως (tēs pisteōs) is functioning as a possessive pronoun (ExSyn 215).
  15. Colossians 2:12 tn The genitive τῆς ἐνεργείας (tēs energeias) has been translated as an objective genitive, “faith in the power.”
  16. Colossians 2:13 tn The article τοῖς (tois) with παραπτώμασιν (paraptōmasin) is functioning as a possessive pronoun (ExSyn 215).
  17. Colossians 2:13 tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).
  18. Colossians 2:14 tn The participle ἐξαλείψας (exaleipsas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezōopoiēsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.
  19. Colossians 2:14 tn On the translation of χειρόγραφον (cheirographon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”
  20. Colossians 2:15 tn See BDAG 100 s.v. ἀπεκδύομαι 2.
  21. Colossians 2:15 tn The antecedent of the Greek pronoun αὐτῷ (autō) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tō staurō) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrēsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph—the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).
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Colossians 1
Colossians 3
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2 Timothy 4:1-8
New English Translation

Charge to Timothy Repeated

4 I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom: 2 Preach the message,[a] be ready[b] whether it is convenient or not,[c] reprove, rebuke, exhort[d] with complete patience and instruction. 3 For there will be a time when people[e] will not tolerate sound teaching. Instead, following their own desires,[f] they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things.[g] 4 And they will turn away from hearing the truth, but on the other hand they will turn aside to myths.[h] 5 You, however, be self-controlled[i] in all things, endure hardship, do an evangelist’s work, fulfill your ministry. 6 For I am already being poured out as an offering, and the time for me to depart[j] is at hand. 7 I have competed well;[k] I have finished the race; I have kept the faith! 8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day—and not to me only, but also to all who have set their affection on[l] his appearing.

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Footnotes

  1. 2 Timothy 4:2 tn Or “the word.”
  2. 2 Timothy 4:2 tn Or “be persistent.”
  3. 2 Timothy 4:2 tn Grk “in season, out of season.”
  4. 2 Timothy 4:2 tn Or “encourage.”
  5. 2 Timothy 4:3 tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.
  6. 2 Timothy 4:3 tn Grk “in accord with.”
  7. 2 Timothy 4:3 tn Grk “having an itching in regard to hearing,” “having itching ears.”
  8. 2 Timothy 4:4 sn These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and Titus 1:14.
  9. 2 Timothy 4:5 tn Or “sober,” “temperate.”
  10. 2 Timothy 4:6 tn Grk “of my departure.”
  11. 2 Timothy 4:7 sn The expression I have competed well (Grk “I have competed the good competition”) uses words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”
  12. 2 Timothy 4:8 tn Grk “all who have loved.”
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2 Timothy 3
Titus 1
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Hebrews 12:1-2
New English Translation

The Lord’s Discipline

12 Therefore, since we are surrounded by such a great cloud of witnesses,[a] we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, 2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For[b] the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.[c]

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Footnotes

  1. Hebrews 12:1 tn Grk “having such a great cloud of witnesses surrounding us.”
  2. Hebrews 12:2 tn Or “Because of”; or “Instead of.” The Greek prepostion can be understood either way. For discussion and sources see Wallace, ExSyn 367-68; cf. also BDAG 88 s.v. 1, “instead of, in place of” and s.v. 3 “(in exchange) for.”
  3. Hebrews 12:2 sn An allusion to Ps 110:1.
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Hebrews 11
Hebrews 13
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New English Translation (NET)

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