Ulangan 6:6-7

Exhortation to Teach the Covenant Principles

6:6 These words I am commanding you today must be kept in mind, 6:7 and you must teach ¹  them to your children and speak of them as you sit in your house, as you walk along the road, ²  as you lie down, and as you get up.

Ulangan 16:3-8

16:3 You must not eat any yeast with it; for seven days you must eat bread made without yeast, symbolic of affliction, for you came out of Egypt hurriedly. You must do this so you will remember for the rest of your life the day you came out of the land of Egypt. 16:4 There must not be a scrap of yeast within your land ³  for seven days, nor can any of the meat you sacrifice on the evening of the first day remain until the next morning. ⁴  16:5 You may not sacrifice the Passover in just any of your villages ⁵  that the Lord your God is giving you, 16:6 but you must sacrifice it ⁶  in the evening in ⁷  the place where he ⁸  chooses to locate his name, at sunset, the time of day you came out of Egypt. 16:7 You must cook ⁹  and eat it in the place the Lord your God chooses; you may return the next morning to your tents. 16:8 You must eat bread made without yeast for six days. The seventh day you are to hold an assembly for the Lord your God; you must not do any work on that day. ¹⁰ 

Mazmur 1:2

1:2 Instead ¹¹  he finds pleasure in obeying the Lord’s commands; ¹² 

he meditates on ¹³  his commands ¹⁴  day and night.

Amsal 2:1-2

Benefits of Seeking Wisdom ¹⁵ 

2:1 My child, ¹⁶  if ¹⁷  you receive my words,

and store up ¹⁸  my commands within you,

2:2 by making ¹⁹  your ear ²⁰  attentive to wisdom,

and ²¹  by turning ²²  your heart ²³  to understanding,

Amsal 2:10

2:10 For wisdom will enter your heart, ²⁴ 

and moral knowledge ²⁵  will be attractive ²⁶  to you. ²⁷ 

Kisah Para Rasul 17:11

17:11 These Jews ²⁸  were more open-minded ²⁹  than those in Thessalonica, ³⁰  for they eagerly ³¹  received ³²  the message, examining ³³  the scriptures carefully every day ³⁴  to see if these things were so.

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ³⁵  Amphipolis ³⁶  and Apollonia, ³⁷  they came to Thessalonica, ³⁸  where there was a Jewish synagogue. ³⁹ 

Titus 1:15

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.

[6:7]  ¹ tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.

[6:7]  ² tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[16:4]  ³ tn Heb “leaven must not be seen among you in all your border.”

[16:4]  ⁴ tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.

[16:5]  ⁵ tn Heb “gates.”

[16:6]  ⁶ tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.

[16:6]  ⁷ tc The MT reading אֶל (’el, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”

[16:6]  ⁸ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:7]  ⁹ tn The rules that governed the Passover meal are found in Exod 12:1-51, and Deut 16:1-8. The word translated “cook” (בָּשַׁל, bashal) here is translated “boil” in other places (e.g. Exod 23:19, 1 Sam 2:13-15). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people “cooked (בָּשַׁל, bashal) the Passover sacrifices over the open fire.” The use of בָּשַׁל (bashal) with “fire” (אֵשׁ, ’esh) suggests that the word could be used to speak of boiling or roasting.

[16:8]  ¹⁰ tn The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).

[1:2]  ¹¹ tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.

[1:2]  ¹² tn Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.”

[1:2]  ¹³ tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.

[1:2]  ¹⁴ tn Or “his law.”

[2:1]  ¹⁵ sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ¹⁶ tn Heb “my son.”

[2:1]  ¹⁷ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ¹⁸ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[2:2]  ¹⁹ tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ²⁰ sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).

[2:2]  ²¹ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ²² tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.

[2:2]  ²³ tn Or “mind” (the center of the will, the choice).

[2:10]  ²⁴ tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.

[2:10]  ²⁵ tn Heb “knowledge.” For the noun דַּעַת (da’at), see the note on 1:7.

[2:10]  ²⁶ tn Heb “pleasant.” The verb יִנְעָם (yin’am, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.

[2:10]  ²⁷ tn Heb “your soul.” The term נַפְשְׁךָ (nafshÿkha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).

[17:11]  ²⁸ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ²⁹ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ³⁰ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ³¹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ³² tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ³³ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ³⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:1]  ³⁵ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ³⁶ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ³⁷ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ³⁸ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ³⁹ sn See the note on synagogue in 6:9.