Ulangan 6:13

6:13 You must revere the Lord your God, serve him, and take oaths using only his name.

Mazmur 34:9

34:9 Remain loyal to ¹  the Lord, you chosen people of his, ² 

for his loyal followers ³  lack nothing!

Mazmur 128:1

Psalm 128 ⁴ 

A song of ascents. ⁵ 

128:1 How blessed is every one of the Lord’s loyal followers, ⁶ 

each one who keeps his commands! ⁷ 

Yeremia 32:39-40

32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ⁸  their own good and the good of the children who descend from them. 32:40 I will make a lasting covenant ⁹  with them that I will never stop doing good to them. ¹⁰  I will fill their hearts and minds with respect for me so that ¹¹  they will never again turn ¹²  away from me.

Kisah Para Rasul 9:31

9:31 Then ¹³  the church throughout Judea, Galilee, ¹⁴  and Samaria experienced ¹⁵  peace and thus was strengthened. ¹⁶  Living ¹⁷  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ¹⁸  increased in numbers.

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ¹⁹  to murder ²⁰  the Lord’s disciples, went to the high priest

Pengkhotbah 1:17

1:17 So I decided ²¹  to discern the benefit of ²²  wisdom and knowledge over ²³  foolish behavior and ideas; ²⁴ 

however, I concluded ²⁵  that even ²⁶  this endeavor ²⁷  is like ²⁸  trying to chase the wind! ²⁹ 

[34:9]  ¹ tn Heb “fear.”

[34:9]  ² tn Heb “O holy ones of his.”

[34:9]  ³ tn Heb “those who fear him.”

[128:1]  ⁴ sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.

[128:1]  ⁵ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[128:1]  ⁶ tn Heb “every fearer of the Lord.”

[128:1]  ⁷ tn Heb “the one who walks in his ways.”

[32:39]  ⁸ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[32:39]  sn Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).

[32:40]  ⁹ tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.

[32:40]  sn For other references to the lasting (or everlasting) nature of the new covenant see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grants whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal’s dynasty. The best example of such an covenant in the OT is the Davidic covenant where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2 Sam 23:5; Ps 89:26-37 and note especially 1 Kgs 11:23-39). The new covenant appears to be the renewal of God’s promise to Abraham to always be the God of his descendants and for his descendants to be his special people (Gen 17:7) something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises to never stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts.

[32:40]  ¹⁰ tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”

[32:40]  ¹¹ tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.

[32:40]  ¹² tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.

[9:31]  ¹³ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ¹⁴ tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:31]  ¹⁵ tn Grk “had.”

[9:31]  ¹⁶ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ¹⁷ tn Grk “And living.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:31]  ¹⁸ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:1]  ¹⁹ tn Or “Saul, making dire threats.”

[9:1]  ²⁰ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[1:17]  ²¹ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ²² tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²³ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁴ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ²⁵ tn Heb “I know.”

[1:17]  ²⁶ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ²⁷ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁸ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁹ tn Heb “striving of wind.”