Posterino 3 4 4 Esv

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Deuteronomy 3-4 English Standard Version (ESV) The Defeat of King Og. 3 'Then we turned and went up the way to Bashan. And Og the king of Bashan came out against us, he and all his people, to battle at Edrei. 2 But the Lord said to me, ‘Do not fear him, for I have given him and all his people and his land into your hand. And you shall do to him as you did to Sihon the king of the Amorites. Posterino 3.8.4 Multilingual macOS 106 mbPosterino lets causal users and professional photographers create beautiful photo collages from postcard to poster size. The only limit of this ideal photo app is your imagination.COLLAGE YOUR MEMORIES WITH POSTERINODesign collages in minutes. Psalm 63:3-4 ESV Because your steadfast love is better than life, my lips will praise you. So I will bless you as long as I live; in your name I will lift up my hands.

For we which have believed do enter into rest (εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν οἱ πιστεύσαντες)

I say by faith, for, we believers, who embraced the Christian faith when it was offered to us (note the aorist participle), do enter into the rest. Ἐισερχόμεθα categorical; not are entering or are on the way to, but entering into the rest is a fact which characterizes us as believers.

As he said (καθὼς εἴρηκεν)

We enter in accordance with the saying which follows.

As I have sworn - if they shall enter

The statement is somewhat obscure. The meaning is, we (who believed) enter into rest in accordance with God's declaration that they (who did not believe) should not enter. The point is faith as the condition of entering into the rest.

Although the works were finished (καίτοι τῶν ἔργων γενηθέντων)

This is an awkward and indirect way of saying, 'these unbelievers did not enter into God's rest, although he had provided that rest into which they might have entered.' The providing of the rest is implied in the completion of God's works. The writer assumes the readers' acquaintance with the narrative of the creation in Genesis.
Hebrews 4:3 Parallel Commentaries

we.

As I. See on ch.

the works.

from.

With למען there commences a new section, coordinating itself with the להצּילך ('to deliver thee') of Proverbs 2:12, Proverbs 2:16, unfolding that which wisdom accomplishes as a preserver and guide:

Posterino 3 4 4 Esv Bible Gateway

20 So that thou walkest in the good way,

And keepest the right paths.

21 For the upright shall inhabit the land,

Panotour 2 5. And the innocent shall remain in it.

22 But the godless are cut off out the land,

And the faithless are rooted out of it.

Wisdom - thus the connection - will keep thee, so that thou shalt not fall under the seductions of man or of woman; keep, in order that thou.. למען (from מען equals מענה, tendency, purpose) refers to the intention and object of the protecting wisdom. To the two negative designations of design there follows, as the third and last, a positive one. טובים (contrast to רעים, Proverbs 14:19) is here used in a general ethical sense: the good (Guten, not Gtigen, the kind). שׁמר, with the object of the way, may in another connection also mean to keep oneself from, cavere ab (Psalm 17:4); here it means: carefully to keep in it. The promise of Proverbs 2:21 is the same as in the Mashal Psalm 37:9, Psalm 37:11, Psalm 37:22; cf. Proverbs 10:30. ארץ is Canaan, or the land which God promised to the patriarchs, and in which He planted Israel, whom He had brought out of Egypt; not the earth, as Matthew 5:5, according to the extended, unlimited N.T. circle of vision. יוּתרוּ (Milel) is erroneously explained by Schultens: funiculis bene firmis irroborabunt in terra. The verb יתר, Arab. watar, signifies to yoke (whence יתר, a cord, rope), then intrans. to be stretched out in length, to be hanging over (vid., Fleischer on Job 30:11); whence יתר, residue, Zephaniah 2:9, and after which the lxx here renders ὑπολειφθήσονται, and Jerome permanebunt. In 22b the old translators render יסּחוּ as the fut. of the pass. נסּח, Deuteronomy 28:63; but in this case it would be ינּסחוּ. The form יסּחוּ, pointed יסּחוּ, might be the Niph. of סחח, but סחח can neither be taken as one with נסח, of the same meaning, nor with Hitzig is it to be vocalized יסּחוּ (Hoph. of נסח); nor, with Bttcher (1100, p. 453), is יסּחוּ to be regarded as a veritable fut. Niph. יסּחוּ is, as at Proverbs 15:25; Psalm 52:7, active: evellant; and this, with the subj. remaining indefinite (for which J. H. Michaelis refers to Hosea 12:9), is equivalent to evellentur. This indefinite 'they' or 'one' ('man'), Fleischer remarks, can even be used of God, as here and Job 7:3 - a thing which is common in Persian, where e.g., the expression rendered hominem ex pulvere fecerunt is used instead of the fuller form, which would be rendered homo a Deo ex pulvere factus est. בּוגדים bears (as בּגד proves) the primary meaning of concealed, i.e., malicious (treacherous and rapacious, Isaiah 33:1), and then faithless men.

Posterino 3 4 4 Esv Commentary

(Note: Similar is the relation in Arab. of labbasa to libâs (לבוּשׁ); it means to make a thing unknown by covering it; whence telbı̂s, deceit, mulebbis, a falsifier.)
Proverbs 3:4 Parallel Commentaries

Posterino 3 4 4 Esv Platinum Edition

shalt

Posterino 3 4 4 Esv Study Bible

good understanding