Yesaya 35:8-9
Konteks35:8 A thoroughfare will be there –
it will be called the Way of Holiness. 1
The unclean will not travel on it;
it is reserved for those authorized to use it 2 –
fools 3 will not stray into it.
35:9 No lions will be there,
no ferocious wild animals will be on it 4 –
they will not be found there.
Those delivered from bondage will travel on it,
Yesaya 42:16
Konteks42:16 I will lead the blind along an unfamiliar way; 5
I will guide them down paths they have never traveled. 6
I will turn the darkness in front of them into light,
and level out the rough ground. 7
This is what I will do for them.
I will not abandon them.
Yesaya 48:17
Konteks48:17 This is what the Lord, your protector, 8 says,
the Holy One of Israel: 9
“I am the Lord your God,
who teaches you how to succeed,
who leads you in the way you should go.
Yesaya 58:11
Konteks58:11 The Lord will continually lead you;
he will feed you even in parched regions. 10
He will give you renewed strength, 11
and you will be like a well-watered garden,
like a spring that continually produces water.
Mazmur 25:8-9
Konteks25:8 The Lord is both kind and fair; 12
that is why he teaches sinners the right way to live. 13
25:9 May he show 14 the humble what is right! 15
May he teach 16 the humble his way!
Mazmur 143:8-10
Konteks143:8 May I hear about your loyal love in the morning, 17
for I trust in you.
Show me the way I should go, 18
because I long for you. 19
143:9 Rescue me from my enemies, O Lord!
I run to you for protection. 20
143:10 Teach me to do what pleases you, 21
for you are my God.
May your kind presence 22
lead me 23 into a level land. 24
Amsal 3:5-6
Konteks3:5 Trust 25 in the Lord with all your heart, 26
and do not rely 27 on your own understanding. 28
3:6 Acknowledge 29 him in all your ways, 30
and he will make your paths straight. 31
Yeremia 6:16
Konteks6:16 The Lord said to his people: 32
“You are standing at the crossroads. So consider your path. 33
Ask where the old, reliable paths 34 are.
Ask where the path is that leads to blessing 35 and follow it.
If you do, you will find rest for your souls.”
But they said, “We will not follow it!”
Yeremia 6:1
Konteks6:1 “Run for safety, people of Benjamin!
Get out of Jerusalem! 36
Sound the trumpet 37 in Tekoa!
Light the signal fires at Beth Hakkerem!
For disaster lurks 38 out of the north;
it will bring great destruction. 39
Yohanes 2:20
Konteks2:20 Then the Jewish leaders 40 said to him, “This temple has been under construction 41 for forty-six years, 42 and are you going to raise it up in three days?”
Yohanes 2:1
Konteks2:1 Now on the third day there was a wedding at Cana 43 in Galilee. 44 Jesus’ mother 45 was there,
[35:8] 1 tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsaa does not reflect the repetition of the phrase.
[35:8] 2 tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.
[35:8] 3 tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.
[35:9] 4 tn Heb “will go up on it”; TEV “will pass that way.”
[42:16] 5 tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”
[42:16] 6 tn Heb “in paths they do not know I will make them walk.”
[42:16] 7 tn Heb “and the rough ground into a level place.”
[48:17] 8 tn Heb “your redeemer.” See the note at 41:14.
[48:17] 9 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[58:11] 10 tn Heb “he will satisfy in parched regions your appetite.”
[58:11] 11 tn Heb “and your bones he will strengthen.”
[25:8] 12 tn Heb “good and just.”
[25:8] 13 tn Heb “teaches sinners in the way.”
[25:9] 14 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
[25:9] 15 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
[25:9] 16 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
[143:8] 17 tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.
[143:8] sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).
[143:8] 18 sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).
[143:8] 19 tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).
[143:9] 20 tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nastiy, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of kaf (כ) and nun (נ) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (’el, “to”) is well-attested.
[143:10] 21 tn Or “your will.” See Ps 40:8.
[143:10] 22 tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).
[143:10] 23 tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.
[143:10] 24 sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.
[3:5] 25 sn The word בְּטַח (bÿtakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the
[3:5] 26 sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).
[3:5] 27 tn Heb “do not lean.” The verb שָׁעַן (sha’an, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).
[3:5] 28 tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).
[3:6] 29 tn Heb “know him.” The verb יָדַע (yadah, “to know”) includes mental awareness of who God is and the consequential submission to his lordship. To know him is to obey him. The sage is calling for a life of trust and obedience in which the disciple sees the
[3:6] 30 tn The term דֶרֶךְ (derekh, “way”) is figurative (hypocatastasis: implied comparison) referring to a person’s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV “in everything you do”; NCV, NLT “in all you do”). This is a call for total commitment in trust for obedience in all things.
[3:6] 31 tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.
[6:16] 32 tn The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.
[6:16] 33 tn Heb “Stand at the crossroads and look.”
[6:16] 34 tn Heb “the ancient path,” i.e., the path the
[6:16] 35 tn Heb “the way of/to the good.”
[6:1] 36 tn Heb “Flee for safety, people of Benjamin, out of the midst of Jerusalem.”
[6:1] sn Compare and contrast Jer 4:6. There people in the outlying areas were warned to seek safety in the fortified city of Jerusalem. Here they are told to flee it because it was about to be destroyed.
[6:1] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:1] 37 tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.
[6:1] 38 tn Heb “leans down” or “looks down.” This verb personifies destruction leaning/looking down from its window in the sky, ready to attack.
[6:1] 39 tn Heb “[It will be] a severe fracture.” The nation is pictured as a limb being fractured.
[6:1] sn This passage is emotionally charged. There are two examples of assonance or wordplay in the verse: “sound” (Heb tiq’u, “blow”), which has the same consonants as “Tekoa” (Heb uvitqoa’), and “signal fire,” which comes from the same root as “light” (Heb sÿ’u mas’et, “lift up”). There is also an example of personification where disaster is said to “lurk” (Heb “look down on”) out of the north. This gives a sense of urgency and concern for the coming destruction.
[2:20] 40 tn See the note on this phrase in v. 18.
[2:20] 41 tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
[2:20] 42 sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19
[2:1] 43 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:1] 44 sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.
