Ulangan 11:6-9

11:6 or what he did to Dathan and Abiram, ¹  sons of Eliab the Reubenite, ²  when the earth opened its mouth in the middle of the Israelite camp ³  and swallowed them, their families, ⁴  their tents, and all the property they brought with them. ⁵  11:7 I am speaking to you ⁶  because you are the ones who saw all the great deeds of the Lord!

The Abundance of the Land of Promise

11:8 Now pay attention to all the commandments ⁷  I am giving ⁸  you today, so that you may be strong enough to enter and possess the land where you are headed, ⁹  11:9 and that you may enjoy long life in the land the Lord promised to give to your ancestors ¹⁰  and their descendants, a land flowing with milk and honey.

Ulangan 32:46-47

32:46 he said to them, “Keep in mind all the words I am solemnly proclaiming to you today; you must command your children to observe carefully all the words of this law. 32:47 For this is no idle word for you – it is your life! By this word you will live a long time in the land you are about to cross the Jordan to possess.”

Amsal 3:1

Exhortations to Seek Wisdom and Walk with the Lord ¹¹ 

3:1 My child, ¹²  do not forget my teaching,

but let your heart keep ¹³  my commandments,

Amsal 3:21-24

3:21 My child, do not let them ¹⁴  escape from your sight;

safeguard sound wisdom and discretion. ¹⁵ 

3:22 So ¹⁶  they will give ¹⁷  life to you, ¹⁸ 

and grace to adorn ¹⁹  your neck. ²⁰ 

3:23 Then you will walk on your way ²¹  with security,

and you ²²  will not stumble. ²³ 

3:24 When ²⁴  you lie down you will not be filled with fear; ²⁵ 

when ²⁶  you lie down your sleep will be pleasant. ²⁷ 

Amsal 4:13

4:13 Hold on to instruction, ²⁸  do not let it go;

protect it, ²⁹  because it is your life.

Amsal 6:21-23

6:21 Bind them ³⁰  on your heart continually;

fasten them around your neck.

6:22 When you walk about, ³¹  they ³²  will guide you;

when you lie down, they will watch over you;

when you wake up, ³³  they will talk ³⁴  to you.

6:23 For the commandments ³⁵  are like ³⁶  a lamp, ³⁷ 

instruction is like a light,

and rebukes of discipline are like ³⁸  the road leading to life, ³⁹ 

Amsal 23:23

23:23 Acquire ⁴⁰  truth and do not sell it –

wisdom, and discipline, and understanding.

Kidung Agung 3:4

3:4 Scarcely ⁴¹  had I passed them by

when I found my beloved!

I held onto him ⁴²  tightly and would not let him go ⁴³ 

until I brought him to my mother’s house, ⁴⁴ 

to the bedroom chamber ⁴⁵  of the one who conceived me.

Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ⁴⁶  who had believed him, “If you continue to follow my teaching, ⁴⁷  you are really ⁴⁸  my disciples

Yohanes 15:4

15:4 Remain ⁴⁹  in me, and I will remain in you. ⁵⁰  Just as the branch cannot bear fruit by itself, ⁵¹  unless it remains ⁵²  in ⁵³  the vine, so neither can you unless you remain ⁵⁴  in me.

Kisah Para Rasul 11:23

11:23 When ⁵⁵  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁵⁶  to the Lord with devoted hearts, ⁵⁷ 

Kisah Para Rasul 14:22

14:22 They strengthened ⁵⁸  the souls of the disciples and encouraged them to continue ⁵⁹  in the faith, saying, “We must enter the kingdom ⁶⁰  of God through many persecutions.” ⁶¹ 

Roma 12:9

Conduct in Love

12:9 Love must be ⁶²  without hypocrisy. Abhor what is evil, cling to what is good.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ⁶³  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ⁶⁴  – which is your reasonable service.

Kolose 1:1

Salutation

1:1 From Paul, ⁶⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Filipi 3:16

3:16 Nevertheless, let us live up to the standard ⁶⁶  that we have already attained. ⁶⁷ 

Filipi 4:8

4:8 Finally, brothers and sisters, ⁶⁸  whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.

Filipi 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Filipi 2:15

2:15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world ⁶⁹ 

Filipi 2:2

2:2 complete my joy and be of the same mind, ⁷⁰  by having the same love, being united in spirit, ⁷¹  and having one purpose.

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.

Titus 3:6

3:6 whom he poured out on us in full measure ⁷²  through Jesus Christ our Savior.

Titus 1:14

1:14 and not pay attention to Jewish myths ⁷³  and commands of people who reject the truth.

Ibrani 10:23

10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.

Wahyu 2:25

2:25 However, hold on to what you have until I come.

Wahyu 3:3

3:3 Therefore, remember what you received and heard, ⁷⁴  and obey it, ⁷⁵  and repent. If you do not wake up, I will come like a thief, and you will never ⁷⁶  know at what hour I will come against ⁷⁷  you.

Wahyu 3:11

3:11 I am coming soon. Hold on to what you have so that no one can take away ⁷⁸  your crown. ⁷⁹ 

[11:6]  ¹ sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35).

[11:6]  ² tn Or “the descendant of Reuben”; Heb “son of Reuben.”

[11:6]  ³ tn Heb “in the midst of all Israel” (so KJV, ASV, NRSV); NASB “among all Israel.” In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.

[11:6]  ⁴ tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”

[11:6]  ⁵ tn Heb “and all the substance which was at their feet.”

[11:7]  ⁶ tn On the addition of these words in the translation see note on “They did not see” in v. 3.

[11:8]  ⁷ tn Heb “the commandment.” The singular מִצְוָה (mitsvah, “commandment”) speaks here as elsewhere of the whole corpus of covenant stipulations in Deuteronomy (cf. 6:1, 25; 7:11; 8:1).

[11:8]  ⁸ tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).

[11:8]  ⁹ tn Heb “which you are crossing over there to possess it.”

[11:9]  ¹⁰ tn Heb “fathers” (also in v. 21).

[3:1]  ¹¹ sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).

[3:1]  ¹² tn Heb “my son” (likewise in vv. 11, 21).

[3:1]  ¹³ tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”

[3:21]  ¹⁴ tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV).
NIV takes the subject from the second colon and reverses the clauses to clarify that.

[3:21]  ¹⁵ tn Or: “purpose,” “power of devising.”

[3:22]  ¹⁶ tn Heb “and.” The vav probably denotes purpose/result.

[3:22]  ¹⁷ tn Heb “they will be.”

[3:22]  ¹⁸ tn Heb “your soul.” The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2.

[3:22]  ¹⁹ tn The phrase “to adorn” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[3:22]  ²⁰ tn Heb “grace for your neck.” See note on 1:9.

[3:23]  ²¹ tn The noun דַּרְכֶּךָ (darkekha, “your way”) functions as an adverbial accusative of location: “on your way.”

[3:23]  ²² tn Heb “your foot.” The term רַגְלְךָ (raglÿkha, “your foot”) functions as a synecdoche of part (= foot) for the whole person (= you).

[3:23]  ²³ sn The verb נָגַף (ragaf, “to strike; to smite”) sometimes means “to stumble” against a stone (e.g., Ps 91:12). Here the object (“stone”) is implied (BDB 619 s.v.). This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.

[3:24]  ²⁴ tn The particle אִם (’im, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).

[3:24]  ²⁵ tn Heb “terror.” The verb פָּחַד (pakhad, “terror”) describes emotion that is stronger than mere fear – it is dread.

[3:24]  ²⁶ tn The construction of vav consecutive + perfect tense followed by vav (ו) consecutive + perfect tense depicts a temporal clause. The temporal nuance is also suggested by the parallelism of the preceding colon.

[3:24]  ²⁷ tn The verb עָרְבָה (’orvah) is from III עָרַב (“to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (’arav; see BDB 786-88).

[4:13]  ²⁸ tn Heb “discipline.”

[4:13]  ²⁹ tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).

[6:21]  ³⁰ sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.

[6:22]  ³¹ tn The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term הָלַךְ (halakh) in this verbal stem means “to go about; to go to and fro.” The use of these terms in v. 22 also alludes to Deut 6:7.

[6:22]  ³² tn Heb “it will guide you.” The verb is singular and the instruction is the subject.

[6:22]  ³³ tn In both of the preceding cola an infinitive construct was used for the temporal clauses; now the construction uses a perfect tense with vav (ו) consecutive. The verb would then be equivalent to an imperfect tense, but subordinated as a temporal clause here.

[6:22]  ³⁴ sn The Hebrew verb means “talk” in the sense of “to muse; to complain; to meditate”; cf. TEV, NLT “advise you.” Instruction bound to the heart will speak to the disciple on awaking.

[6:23]  ³⁵ tn Heb “the commandment” (so KJV, NASB, NRSV).

[6:23]  ³⁶ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[6:23]  ³⁷ sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.

[6:23]  ³⁸ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[6:23]  ³⁹ tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.

[23:23]  ⁴⁰ tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”

[23:23]  sn The sixteenth saying is an instruction to buy/acquire the kind of life that pleases God and brings joy to parents. “Getting truth” would mean getting training in the truth, and getting wisdom and understanding would mean developing the perception and practical knowledge of the truth.

[3:4]  ⁴¹ tn Heb “like a little.” The term כִּמְעַט (kim’at), which is composed of the comparative preposition כְּ (kÿ, “like”) prefixed to the noun מְעַט (mÿ’at, “the small, the little, the few”), is an idiom that means “within a little” or “scarcely” (BDB 590 s.v. מְעַט b.2.a).

[3:4]  ⁴² tn Heb “I held him” (אֲחַזְתִּיו, ’akhaztiv). The term אָחַז (’akhaz, “grasp”) denotes to forcefully seize someone to avoid losing hold of him (BDB 28 s.v. אָחַז b).

[3:4]  ⁴³ tn The verb רָפָה (rafah, “to let go”) means to relax one’s grip on an object or a person (HALOT 1276-77 s.v. רפה; BDB 952 s.v. רָפָה 2). The Hiphil stem means “to let loose” (Job 7:19; 27:6; Song 3:4; Sir 6:27) or “to release from one’s hands” (Deut 9:14; Josh 10:6; Ps 37:8). The negative expression לֹא רָפָה (lo’ rafah, “to not let [someone or something] go”) denotes an intense desire or effort to not lose possession of someone or something (Job 27:6; Prov 4:13). Here the expression וְלֹא אַרְפֶּנּוּ (vÿlo’ ’arpennu, “I would not let him go”) pictures her determination to hold on to him so she would not lose him again. The shift from a suffix-conjugation (perfect) אֲחַזְתִּיו (’akhaztiv, “I grasped him”) to a prefix-conjugation (imperfect) אַרְפֶּנּוּ (’arpennu, “I would [not] let him go”) depicts a shift from a completed/consummative action (perfect: she took hold of his hand) to an ongoing/progressive action (imperfect: she would not let go of it). A basic distinction between the perfect and imperfect tenses is that of consummative versus progressive action. The literary/syntactical structure of אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ (“I grasped him and I would not let him go”) in 3:4 mirrors that of בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו (biqqashtiv vÿlo’ mÿtsa’tiv, “I searched for him but I could not find him”) in 3:1-2. This parallelism in the literary and syntactical structure emphasizes the fortunate reversal of situation.

[3:4]  ⁴⁴ sn There is debate about the reason why the woman brought her beloved to her mother’s house. Campbell notes that the mother’s house is sometimes referred to as the place where marital plans were made (Gen 24:28; Ruth 1:8). Some suggest, then, that the woman here was unusually bold and took the lead in proposing marriage plans with her beloved. This approach emphasizes that the marriage plans in 3:4 are followed by the royal wedding procession (3:6-11) and the wedding night (4:1-5:1). On the other hand, others suggest that the parallelism of “house of my mother” and “chamber of she who conceived me” focuses on the bedroom of her mother’s house. Fields suggests that her desire was to make love to her beloved in the very bedroom chambers where she herself was conceived, to complete the cycle of life/love. If this is the idea, it would provide a striking parallel to a similar picture in 8:5 in which the woman exults that they had made love in the very location where her beloved had been conceived: “Under the apple tree I aroused you; it was there your mother conceived you, there she who bore you conceived you.”

[3:4]  ⁴⁵ tn The term חֶדֶר (kheder, “chamber”) literally means “dark room” (HALOT s.v. חֶדֶר 293) and often refers to a bedroom (Gen 43:30; Exod 7:28; Judg 3:24; 15:1; 16:9, 12; 2 Sam 4:7; 13:10; 1Kgs 1:15; 2 Kgs 6:12; 9:2; Eccl 10:20; Isa 26:20; Joel 2:16; Prov 24:4; Song 1:4; 3:4).

[8:31]  ⁴⁶ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ⁴⁷ tn Grk “If you continue in my word.”

[8:31]  ⁴⁸ tn Or “truly.”

[15:4]  ⁴⁹ tn Or “Reside.”

[15:4]  ⁵⁰ tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.

[15:4]  ⁵¹ sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.

[15:4]  ⁵² tn Or “resides.”

[15:4]  ⁵³ tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).

[15:4]  ⁵⁴ tn Or “you reside.”

[11:23]  ⁵⁵ tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:23]  ⁵⁶ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ⁵⁷ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[14:22]  ⁵⁸ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁵⁹ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ⁶⁰ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁶¹ tn Or “sufferings.”

[12:9]  ⁶² tn The verb “must be” is understood in the Greek text.

[12:1]  ⁶³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ⁶⁴ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[1:1]  ⁶⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:16]  ⁶⁶ tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א² D² Ψ 075 Ï), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tw autw, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in Ì^16,46 א* A B I^vid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.

[3:16]  ⁶⁷ tn Grk “Nevertheless, to what we have attained, to the same hold fast.”

[4:8]  ⁶⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[2:15]  ⁶⁹ tn Or “as stars in the universe.”

[2:2]  ⁷⁰ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ⁷¹ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[3:6]  ⁷² tn Or “on us richly.”

[1:14]  ⁷³ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[3:3]  ⁷⁴ tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.

[3:3]  ⁷⁵ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ⁷⁶ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ⁷⁷ tn Or “come on.”

[3:11]  ⁷⁸ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ⁷⁹ sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).