Yesaya 2:3

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ¹  he can teach us his requirements, ² 

and ³  we can follow his standards.” ⁴ 

For Zion will be the center for moral instruction; ⁵ 

the Lord will issue edicts from Jerusalem. ⁶ 

Yesaya 30:20

30:20 The sovereign master ⁷  will give you distress to eat

and suffering to drink; ⁸ 

but your teachers will no longer be hidden;

your eyes will see them. ⁹ 

Yesaya 54:13

54:13 All your children will be followers of the Lord,

and your children will enjoy great prosperity. ¹⁰ 

Ulangan 8:17-18

8:17 Be careful ¹¹  not to say, “My own ability and skill ¹²  have gotten me this wealth.” 8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, ¹³  even as he has to this day.

Ulangan 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ¹⁴  I am giving ¹⁵  you today so that you may live, increase in number, ¹⁶  and go in and occupy the land that the Lord promised to your ancestors. ¹⁷ 

Kisah Para Rasul 8:36

8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ¹⁸  from being baptized?”

Ayub 22:21-22

22:21 “Reconcile yourself ¹⁹  with God, ²⁰ 

and be at peace ²¹  with him;

in this way your prosperity will be good.

22:22 Accept instruction ²²  from his mouth

and store up his words ²³  in your heart.

Ayub 36:22

36:22 Indeed, God is exalted in his power;

who is a teacher ²⁴  like him?

Mazmur 25:8-9

25:8 The Lord is both kind and fair; ²⁵ 

that is why he teaches sinners the right way to live. ²⁶ 

25:9 May he show ²⁷  the humble what is right! ²⁸ 

May he teach ²⁹  the humble his way!

Mazmur 25:12

25:12 The Lord shows his faithful followers

the way they should live. ³⁰ 

Mazmur 71:17

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

and I am still declaring ³¹  your amazing deeds.

Mazmur 73:24

73:24 You guide ³²  me by your wise advice,

and then you will lead me to a position of honor. ³³ 

Yeremia 31:33-34

31:33 “But I will make a new covenant with the whole nation of Israel ³⁴  after I plant them back in the land,” ³⁵  says the Lord. ³⁶  “I will ³⁷  put my law within them ³⁸  and write it on their hearts and minds. ³⁹  I will be their God and they will be my people. ⁴⁰ 

31:34 “People will no longer need to teach their neighbors and relatives to know me. ⁴¹  For all of them, from the least important to the most important, will know me,” ⁴²  says the Lord. “For ⁴³  I will forgive their sin and will no longer call to mind the wrong they have done.”

Mikha 4:2

4:2 Many nations will come, saying,

“Come on! Let’s go up to the Lord’s mountain,

to the temple ⁴⁴  of Jacob’s God,

so he can teach us his commands ⁴⁵ 

and we can live by his laws.” ⁴⁶ 

For Zion will be the source of instruction;

the Lord’s teachings will proceed from Jerusalem. ⁴⁷ 

Yohanes 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ⁴⁸  Everyone who hears and learns from the Father ⁴⁹  comes to me.

Efesus 4:21

4:21 if indeed you heard about him and were taught in him, just as the truth is in Jesus.

[2:3]  ¹ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ² tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ³ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁴ tn Heb “walk in his ways.”

[2:3]  ⁵ tn Heb “for out of Zion will go instruction.”

[2:3]  ⁶ tn Heb “the word of the Lord from Jerusalem.”

[30:20]  ⁷ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[30:20]  ⁸ tn Heb “and the Master will give to you bread – distress, and water – oppression.”

[30:20]  ⁹ tn Heb “but your teachers will no longer be hidden, your eyes will be seeing your teachers.” The translation assumes that the form מוֹרֶיךָ (morekha) is a plural participle, referring to spiritual leaders such as prophets and priests. Another possibility is that the form is actually singular (see GKC 273-74 §93.ss) or a plural of respect, referring to God as the master teacher. See HALOT 560-61 s.v. III מוֹרֶה. For discussion of the views, see J. N. Oswalt, Isaiah (NICOT), 1:560.

[54:13]  ¹⁰ tn Heb “and great [will be] the peace of your sons.”

[8:17]  ¹¹ tn For stylistic reasons a new sentence was started at the beginning of v. 17 in the translation and the words “be careful” supplied to indicate the connection.

[8:17]  ¹² tn Heb “my strength and the might of my hand.”

[8:18]  ¹³ tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.

[8:1]  ¹⁴ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ¹⁵ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ¹⁶ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ¹⁷ tn Heb “fathers” (also in vv. 16, 18).

[8:36]  ¹⁸ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[22:21]  ¹⁹ tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21,” JNES 20 [1961]: 258-59).

[22:21]  ²⁰ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[22:21]  ²¹ tn The two imperatives in this verse imply a relationship of succession and not consequence.

[22:22]  ²² tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.

[22:22]  ²³ tc M. Dahood has “write his words” (“Metaphor in Job 22:22,” Bib 47 [1966]: 108-9).

[36:22]  ²⁴ tn The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related to the noun תּוֹרָה (torah, “what is taught” i.e., the law).

[25:8]  ²⁵ tn Heb “good and just.”

[25:8]  ²⁶ tn Heb “teaches sinners in the way.”

[25:9]  ²⁷ tn The prefixed verbal form is jussive; the psalmist expresses his prayer.

[25:9]  ²⁸ 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]  ²⁹ tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

[25:12]  ³⁰ tn Heb “Who is this man, the one who fears the Lord? He will instruct him in the way he should choose.” The singular (note “man”) is representative here (see v. 14, where the plural is used), and has thus been translated as a plural (“followers…they”).

[71:17]  ³¹ tn Heb “and until now I am declaring.”

[73:24]  ³² tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ³³ tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[31:33]  ³⁴ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ³⁵ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ³⁶ tn Heb “Oracle of the Lord.”

[31:33]  ³⁷ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ³⁸ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ³⁹ tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

[31:33]  ⁴⁰ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[31:34]  ⁴¹ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ⁴² sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ⁴³ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[4:2]  ⁴⁴ tn Heb “house.”

[4:2]  ⁴⁵ tn Heb “ways.”

[4:2]  ⁴⁶ tn Heb “and we can walk in his paths.”

[4:2]  ⁴⁷ tn Heb “instruction [or, “law”] will go out from Zion, and the word of the Lord from Jerusalem.”

[4:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:45]  ⁴⁸ sn A quotation from Isa 54:13.

[6:45]  ⁴⁹ tn Or “listens to the Father and learns.”