Amsal 16:31

16:31 Gray hair is like ¹  a crown of glory; ² 

it is attained ³  in the path of righteousness. ⁴ 

Yesaya 28:5

28:5 At that time ⁵  the Lord who commands armies will become a beautiful crown

and a splendid diadem for the remnant of his people.

Ibrani 2:7-9

2:7 You made him lower than the angels for a little while.

You crowned him with glory and honor. ⁶ 

2:8 You put all things under his control.” ⁷ 

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, ⁸  2:9 but we see Jesus, who was made lower than the angels for a little while, ⁹  now crowned with glory and honor because he suffered death, ¹⁰  so that by God’s grace he would experience ¹¹  death on behalf of everyone.

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Pengkhotbah 5:4

5:4 When you make a vow ¹²  to God, do not delay in paying it. ¹³ 

For God ¹⁴  takes no pleasure in fools:

Pay what you vow!

Wahyu 3:21

3:21 I will grant the one ¹⁵  who conquers ¹⁶  permission ¹⁷  to sit with me on my throne, just as I too conquered ¹⁸  and sat down with my Father on his throne.

[16:31]  ¹ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[16:31]  ² sn The proverb presents the ideal, for it is not concerned with old people who may be evil. The KJV tried to qualify the interpretation by making the second half of the verse a conditional clause (“if it be found in the way of righteousness”). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line “gray hair” is a metonymy of adjunct/effect, representing old age; and the “glorious crown” (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown.

[16:31]  ³ tn Heb “it is found” (so NASB) or “it will be found.”

[16:31]  ⁴ sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory.

[28:5]  ⁵ tn Or “in that day” (KJV).

[2:7]  ⁶ tc Several witnesses, many of them early and important (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other mss, not quite as impressive in weight, lack the words (Ì⁴⁶ B D² Ï). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.

[2:8]  ⁷ tn Grk “you subjected all things under his feet.”

[2:8]  sn A quotation from Ps 8:4-6.

[2:8]  ⁸ sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

[2:9]  ⁹ tn Or “who was made a little lower than the angels.”

[2:9]  ¹⁰ tn Grk “because of the suffering of death.”

[2:9]  ¹¹ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[5:4]  ¹² tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).

[5:4]  ¹³ tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).

[5:4]  ¹⁴ tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.

[3:21]  ¹⁵ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ¹⁶ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ¹⁷ tn Grk “I will give [grant] to him.”

[3:21]  ¹⁸ tn Or “have been victorious”; traditionally, “have overcome.”