Keluaran 12:25-27

12:25 When you enter the land that the Lord will give to you, just as he said, you must observe ¹  this ceremony. 12:26 When your children ask you, ‘What does this ceremony mean to you?’ ²  – 12:27 then you will say, ‘It is the sacrifice ³  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ⁴  Egypt and delivered our households.’” The people bowed down low ⁵  to the ground,

Keluaran 13:8-9

13:8 You are to tell your son ⁶  on that day, ⁷  ‘It is ⁸  because of what ⁹  the Lord did for me when I came out of Egypt.’ 13:9 ¹⁰  It ¹¹  will be a sign ¹²  for you on your hand and a memorial ¹³  on your forehead, ¹⁴  so that the law of the Lord may be ¹⁵  in your mouth, ¹⁶  for ¹⁷  with a mighty hand the Lord brought you out of Egypt.

Keluaran 13:14-16

13:14 ¹⁸ In the future, ¹⁹  when your son asks you ²⁰  ‘What is this?’ ²¹  you are to tell him, ‘With a mighty hand ²²  the Lord brought us out from Egypt, from the land of slavery. ²³  13:15 When Pharaoh stubbornly refused ²⁴  to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. ²⁵  That is why I am sacrificing ²⁶  to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’ 13:16 It will be for a sign on your hand and for frontlets ²⁷  on your forehead, for with a mighty hand the Lord brought us out of Egypt.” ²⁸ 

Mazmur 71:17-18

71:17 O God, you have taught me since I was young,

and I am still declaring ²⁹  your amazing deeds.

71:18 Even when I am old and gray, ³⁰ 

O God, do not abandon me,

until I tell the next generation about your strength,

and those coming after me about your power. ³¹ 

Mazmur 78:3-6

78:3 What we have heard and learned ³²  –

that which our ancestors ³³  have told us –

78:4 we will not hide from their ³⁴  descendants.

We will tell the next generation

about the Lord’s praiseworthy acts, ³⁵ 

about his strength and the amazing things he has done.

78:5 He established a rule ³⁶  in Jacob;

he set up a law in Israel.

He commanded our ancestors

to make his deeds known to their descendants, ³⁷ 

78:6 so that the next generation, children yet to be born,

might know about them.

They will grow up and tell their descendants about them. ³⁸ 

Mazmur 107:21-22

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ³⁹ 

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ⁴⁰ 

Mazmur 107:31-32

107:31 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁴¹ 

107:32 Let them exalt him in the assembly of the people!

Let them praise him in the place where the leaders preside! ⁴² 

Mazmur 111:2-4

111:2 The Lord’s deeds are great,

eagerly awaited ⁴³  by all who desire them.

111:3 His work is majestic and glorious, ⁴⁴ 

and his faithfulness endures ⁴⁵  forever.

111:4 He does ⁴⁶  amazing things that will be remembered; ⁴⁷ 

the Lord is merciful and compassionate.

Mazmur 145:3-12

145:3 The Lord is great and certainly worthy of praise!

No one can fathom his greatness! ⁴⁸ 

145:4 One generation will praise your deeds to another,

and tell about your mighty acts! ⁴⁹ 

145:5 I will focus on your honor and majestic splendor,

and your amazing deeds! ⁵⁰ 

145:6 They will proclaim ⁵¹  the power of your awesome acts!

I will declare your great deeds!

145:7 They will talk about the fame of your great kindness, ⁵² 

and sing about your justice. ⁵³ 

145:8 The Lord is merciful and compassionate;

he is patient ⁵⁴  and demonstrates great loyal love. ⁵⁵ 

145:9 The Lord is good to all,

and has compassion on all he has made. ⁵⁶ 

145:10 All he has made will give thanks to the Lord.

Your loyal followers will praise you.

145:11 They will proclaim the splendor of your kingdom;

they will tell about your power,

145:12 so that mankind ⁵⁷  might acknowledge your mighty acts,

and the majestic splendor of your kingdom.

Yesaya 63:7-13

A Prayer for Divine Intervention

63:7 I will tell of the faithful acts of the Lord,

of the Lord’s praiseworthy deeds.

I will tell about all ⁵⁸  the Lord did for us,

the many good things he did for the family of Israel, ⁵⁹ 

because of ⁶⁰  his compassion and great faithfulness.

63:8 He said, “Certainly they will be my people,

children who are not disloyal.” ⁶¹ 

He became their deliverer.

63:9 Through all that they suffered, he suffered too. ⁶² 

The messenger sent from his very presence ⁶³  delivered them.

In his love and mercy he protected ⁶⁴  them;

he lifted them up and carried them throughout ancient times. ⁶⁵ 

63:10 But they rebelled and offended ⁶⁶  his holy Spirit, ⁶⁷ 

so he turned into an enemy

and fought against them.

63:11 His people remembered the ancient times. ⁶⁸ 

Where is the one who brought them up out of the sea,

along with the shepherd of ⁶⁹  his flock?

Where is the one who placed his holy Spirit among them, ⁷⁰ 

63:12 the one who made his majestic power available to Moses, ⁷¹ 

who divided the water before them,

gaining for himself a lasting reputation, ⁷² 

63:13 who led them through the deep water?

Like a horse running on flat land ⁷³  they did not stumble.

Markus 5:19-20

5:19 But ⁷⁴  Jesus ⁷⁵  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ⁷⁶  that he had mercy on you.” 5:20 So ⁷⁷  he went away and began to proclaim in the Decapolis ⁷⁸  what Jesus had done for him, ⁷⁹  and all were amazed.

Kisah Para Rasul 9:13-16

9:13 But Ananias replied, ⁸⁰  “Lord, I have heard from many people ⁸¹  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ⁸²  all who call on your name!” ⁸³  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁸⁴  to carry my name before Gentiles and kings and the people of Israel. ⁸⁵  9:16 For I will show him how much he must suffer for the sake of my name.” ⁸⁶ 

Galatia 1:23-24

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ⁸⁷  of the faith he once tried to destroy.” 1:24 So ⁸⁸  they glorified God because of me. ⁸⁹ 

Galatia 1:1

Salutation

1:1 From Paul, ⁹⁰  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Titus 1:13-16

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths ⁹¹  and commands of people who reject the truth. 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. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

[12:25]  ¹ tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

[12:26]  ² tn Heb “what is this service to you?”

[12:27]  ³ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

[12:27]  ⁴ tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

[12:27]  ⁵ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

[13:8]  ⁶ tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

[13:8]  sn A very important part of the teaching here is the manner in which the memory of the deliverance will be retained in Israel – they were to teach their children the reasons for the feast, as a binding law forever. This will remind the nation of its duties to Yahweh in gratitude for the great deliverance.

[13:8]  ⁷ tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ⁸ tn “it is” has been supplied.

[13:8]  ⁹ tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).

[13:9]  ¹⁰ sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.

[13:9]  ¹¹ tn That is, this ceremony.

[13:9]  ¹² tn Heb “for a sign.”

[13:9]  ¹³ tn Heb “for a memorial.”

[13:9]  ¹⁴ tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

[13:9]  sn That these festivals and consecrations were to be signs and memorials is akin to the expressions used in the book of Proverbs (Prov 3:3, “bind them around your neck…write them on your heart”). The people were to use the festivals as outward and visible tokens to remind them to obey what the Law required.

[13:9]  ¹⁵ tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.

[13:9]  ¹⁶ sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).

[13:9]  ¹⁷ tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.

[13:14]  ¹⁸ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ¹⁹ tn Heb “tomorrow.”

[13:14]  ²⁰ tn Heb “and it will be when your son will ask you.”

[13:14]  ²¹ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ²² tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ²³ tn Heb “house of slaves.”

[13:15]  ²⁴ tn Heb “dealt hardly in letting us go” or “made it hard to let us go” (see S. R. Driver, Exodus, 110). The verb is the simple Hiphil perfect הִקְשָׁה (hiqshah, “he made hard”); the infinitive construct לְשַׁלְּחֵנוּ (lÿshallÿkhenu, “to release us”) could be taken epexegetically, meaning “he made releasing us hard.” But the infinitive more likely gives the purpose or the result after the verb “hardened himself.” The verb is figurative for “be stubborn” or “stubbornly refuse.”

[13:15]  ²⁵ tn The text uses “man” and “beast.”

[13:15]  ²⁶ tn The form is the active participle.

[13:16]  ²⁷ tn The word is טוֹטָפֹת (totafot, “frontlets”). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen” (W. C. Kaiser, Jr., “Exodus,” EBC 2:384).

[13:16]  ²⁸ sn The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, “You are not your own, for you were bought with a price, therefore, glorify God” (1 Cor 6:20). Here too the truths of God’s great redemption must be learned well and retained well from generation to generation.

[71:17]  ²⁹ tn Heb “and until now I am declaring.”

[71:18]  ³⁰ tn Heb “and even unto old age and gray hair.”

[71:18]  ³¹ tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.

[78:3]  ³² tn Or “known.”

[78:3]  ³³ tn Heb “fathers” (also in vv. 5, 8, 12, 57).

[78:4]  ³⁴ tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).

[78:4]  ³⁵ tn Heb “to a following generation telling the praises of the Lord.” “Praises” stand by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.

[78:5]  ³⁶ tn The Hebrew noun עֵדוּת (’edut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).

[78:5]  ³⁷ tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the Lord’s mighty deeds (see vv. 3-4).

[78:6]  ³⁸ tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”

[107:21]  ³⁹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:22]  ⁴⁰ tn Heb “and let them proclaim his works with a ringing cry.”

[107:31]  ⁴¹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:32]  ⁴² tn Heb “in the seat of the elders.”

[111:2]  ⁴³ tn Heb “sought out.”

[111:3]  ⁴⁴ tn For other uses of the Hebrew phrase וְהָדָר-הוֹד (hod-vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 21:5; 96:6; 104:1.

[111:3]  ⁴⁵ tn Or “stands.”

[111:4]  ⁴⁶ tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).

[111:4]  ⁴⁷ tn Heb “a memorial he had made for his amazing deeds.”

[145:3]  ⁴⁸ tn Heb “and concerning his greatness there is no searching.”

[145:4]  ⁴⁹ tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”

[145:5]  ⁵⁰ tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”

[145:6]  ⁵¹ tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”

[145:7]  ⁵² tn Heb “the fame of the greatness of your goodness.”

[145:7]  ⁵³ tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”

[145:8]  ⁵⁴ tn Heb “slow to anger” (see Pss 86:15; 103:8).

[145:8]  ⁵⁵ tn Heb “and great of loyal love” (see Pss 86:15; 103:8).

[145:9]  ⁵⁶ tn Heb “and his compassion is over all his works.”

[145:12]  ⁵⁷ tn Heb “the sons of man.”

[63:7]  ⁵⁸ tn Heb “according to all which.”

[63:7]  ⁵⁹ tn Heb “greatness of goodness to the house of Israel which he did for them.”

[63:7]  ⁶⁰ tn Heb “according to.”

[63:8]  ⁶¹ tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.

[63:9]  ⁶² tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ⁶³ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ⁶⁴ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ⁶⁵ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[63:10]  ⁶⁶ tn Or “grieved, hurt the feelings of.”

[63:10]  ⁶⁷ sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.

[63:11]  ⁶⁸ tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.

[63:11]  ⁶⁹ tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.

[63:11]  ⁷⁰ sn See the note at v. 10.

[63:12]  ⁷¹ tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”

[63:12]  ⁷² tn Heb “making for himself a lasting name.”

[63:13]  ⁷³ tn Heb “in the desert [or “steppe”].”

[5:19]  ⁷⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ⁷⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁷⁶ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[5:20]  ⁷⁷ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.

[5:20]  ⁷⁸ sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[5:20]  ⁷⁹ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[9:13]  ⁸⁰ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ⁸¹ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ⁸² tn Grk “to bind.”

[9:14]  ⁸³ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ⁸⁴ tn Or “tool.”

[9:15]  ⁸⁵ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ⁸⁶ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[1:23]  ⁸⁷ tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[1:24]  ⁸⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.

[1:24]  ⁸⁹ tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.

[1:1]  ⁹⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:14]  ⁹¹ 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.