Ulangan 6:6-9

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. 6:8 You should tie them as a reminder on your forearm ³  and fasten them as symbols ⁴  on your forehead. 6:9 Inscribe them on the doorframes of your houses and gates. ⁵ 

Ulangan 31:11-13

31:11 when all Israel comes to appear before the Lord your God in the place he chooses, you must read this law before them ⁶  within their hearing. 31:12 Gather the people – men, women, and children, as well as the resident foreigners in your villages – so they may hear and thus learn about and fear the Lord your God and carefully obey all the words of this law. 31:13 Then their children, who have not known this law, ⁷  will also hear about and learn to fear the Lord your God for as long as you live in the land you are crossing the Jordan to possess.”

Yosua 1:7-8

1:7 Make sure you are ⁸  very strong and brave! Carefully obey ⁹  all the law my servant Moses charged you to keep! ¹⁰  Do not swerve from it to the right or to the left, so that you may be successful ¹¹  in all you do. ¹²  1:8 This law scroll must not leave your lips! ¹³  You must memorize it ¹⁴  day and night so you can carefully obey ¹⁵  all that is written in it. Then you will prosper ¹⁶  and be successful. ¹⁷ 

Yesaya 8:20

8:20 Then you must recall the Lord’s instructions and the prophetic testimony of what would happen. ¹⁸  Certainly they say such things because their minds are spiritually darkened. ¹⁹ 

Matius 15:2-9

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ²⁰  hands when they eat.” ²¹  15:3 He answered them, ²²  “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, ²³  ‘Honor your father and mother’ ²⁴  and ‘Whoever insults his father or mother must be put to death.’ ²⁵  15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ²⁶  15:6 he does not need to honor his father.’ ²⁷  You have nullified the word of God on account of your tradition. 15:7 Hypocrites! Isaiah prophesied correctly about you when he said,

15:8 ‘This people honors me with their lips,

but their heart ²⁸  is far from me,

15:9 and they worship me in vain,

teaching as doctrines the commandments of men.’” ²⁹ 

Matius 28:19-20

28:19 Therefore go ³⁰  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ³¹  28:20 teaching them to obey everything I have commanded you. And remember, ³²  I am with you ³³  always, to the end of the age.” ³⁴ 

Lukas 4:17-19

4:17 and the scroll of the prophet Isaiah was given to him. He ³⁵  unrolled ³⁶  the scroll and found the place where it was written,

4:18 “The Spirit of the Lord is upon me,

because he has anointed ³⁷  me to proclaim good news ³⁸  to the poor. ³⁹ 

He has sent me ⁴⁰  to proclaim release ⁴¹  to the captives

and the regaining of sight ⁴²  to the blind,

to set free ⁴³  those who are oppressed, ⁴⁴ 

4:19 to proclaim the year ⁴⁵  of the Lord’s favor.” ⁴⁶ 

Yohanes 5:39

5:39 You study the scriptures thoroughly ⁴⁷  because you think in them you possess eternal life, ⁴⁸  and it is these same scriptures ⁴⁹  that testify about me,

Yohanes 5:46

5:46 If ⁵⁰  you believed Moses, you would believe me, because he wrote about me.

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ⁵¹  the leaders of the synagogue ⁵²  sent them a message, ⁵³  saying, “Brothers, ⁵⁴  if you have any message ⁵⁵  of exhortation ⁵⁶  for the people, speak it.” ⁵⁷ 

Kisah Para Rasul 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ⁵⁸  because he is read aloud ⁵⁹  in the synagogues ⁶⁰  every Sabbath.”

Kisah Para Rasul 28:23

28:23 They set ⁶¹  a day to meet with him, ⁶²  and they came to him where he was staying ⁶³  in even greater numbers. ⁶⁴  From morning until evening he explained things ⁶⁵  to them, ⁶⁶  testifying ⁶⁷  about the kingdom of God ⁶⁸  and trying to convince ⁶⁹  them about Jesus from both the law of Moses and the prophets.

Roma 3:2

3:2 Actually, there are many advantages. ⁷⁰  First of all, ⁷¹  the Jews ⁷²  were entrusted with the oracles of God. ⁷³ 

Roma 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Pengkhotbah 4:11

4:11 Furthermore, if two lie down together, they can keep each other warm,

but how can one person keep warm by himself?

[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.”

[6:8]  ³ sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.

[6:8]  ⁴ sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).

[6:9]  ⁵ sn The Hebrew term מְזוּזֹת (mÿzuzot) refers both to the door frames and to small cases attached on them containing scripture texts (always Deut 6:4-9 and 11:13-21; and sometimes the decalogue; Exod 13:1-10, 11-16; and Num 10:35-36). See J. H. Tigay, Deuteronomy (JPSTC), 443-44.

[31:11]  ⁶ tn Heb “before all Israel.”

[31:13]  ⁷ tn The phrase “this law” is not in the Hebrew text, but English style requires an object for the verb here. Other translations also supply the object which is otherwise implicit (cf. NIV “who do not know this law”; TEV “who have never heard the Law of the Lord your God”).

[1:7]  ⁸ tn Or “Only be.”

[1:7]  ⁹ tn Heb “so you can be careful to do.” The use of the infinitive לִשְׁמֹר (lishmor, “to keep”) after the imperatives suggests that strength and bravery will be necessary for obedience. Another option is to take the form לִשְׁמֹר as a vocative lamed (ל) with imperative (see Isa 38:20 for an example of this construction), which could be translated, “Indeed, be careful!”

[1:7]  ¹⁰ tn Heb “commanded you.”

[1:7]  ¹¹ tn Heb “be wise,” but the word can mean “be successful” by metonymy.

[1:7]  ¹² tn Heb “in all which you go.”

[1:8]  ¹³ tn Heb “mouth.”

[1:8]  sn This law scroll must not leave your lips. The ancient practice of reading aloud to oneself as an aid to memorization is in view here.

[1:8]  ¹⁴ tn Heb “read it in undertones,” or “recite it quietly” (see HALOT 1:237).

[1:8]  ¹⁵ tn Heb “be careful to do.”

[1:8]  ¹⁶ tn Heb “you will make your way prosperous.”

[1:8]  ¹⁷ tn Heb “and be wise,” but the word can mean “be successful” by metonymy.

[8:20]  ¹⁸ tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.

[8:20]  ¹⁹ tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).

[15:2]  ²⁰ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ²¹ tn Grk “when they eat bread.”

[15:3]  ²² tn Grk “But answering, he said to them.”

[15:4]  ²³ tc Most mss (א*^,2 C L W 0106 33 Ï) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, Jo gar qeo" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א¹ B D Θ 073 Ë^1,13 579 700 892 pc lat co, as well as other versions and fathers).

[15:4]  ²⁴ sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ²⁵ sn A quotation from Exod 21:17; Lev 20:9.

[15:5]  ²⁶ tn Grk “is a gift,” that is, something dedicated to God.

[15:6]  ²⁷ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[15:8]  ²⁸ tn The term “heart” is a collective singular in the Greek text.

[15:9]  ²⁹ sn A quotation from Isa 29:13.

[28:19]  ³⁰ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ³¹ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[28:20]  ³² tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ³³ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ³⁴ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[4:17]  ³⁵ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ³⁶ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[4:18]  ³⁷ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ³⁸ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ³⁹ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁴⁰ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁴¹ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁴² sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁴³ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ⁴⁴ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[4:19]  ⁴⁵ sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.

[4:19]  ⁴⁶ sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.

[5:39]  ⁴⁷ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ⁴⁸ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ⁴⁹ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[5:46]  ⁵⁰ tn Grk “For if.”

[13:15]  ⁵¹ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ⁵² tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ⁵³ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁵⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁵⁵ tn Or “word.”

[13:15]  ⁵⁶ tn Or “encouragement.”

[13:15]  ⁵⁷ tn Or “give it.”

[15:21]  ⁵⁸ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁵⁹ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ⁶⁰ sn See the note on synagogue in 6:9.

[28:23]  ⁶¹ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ⁶² tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ⁶³ tn Or “came to him in his rented quarters.”

[28:23]  ⁶⁴ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ⁶⁵ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ⁶⁶ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ⁶⁷ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ⁶⁸ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ⁶⁹ tn Or “persuade.”

[3:2]  ⁷⁰ tn Grk “much in every way.”

[3:2]  ⁷¹ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ⁷² tn Grk “they were.”

[3:2]  ⁷³ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.