Mazmur 56:12

56:12 I am obligated to fulfill the vows I made to you, O God; ¹ 

I will give you the thank-offerings you deserve, ² 

Mazmur 66:13-14

66:13 I will enter ³  your temple with burnt sacrifices;

I will fulfill the vows I made to you,

66:14 which my lips uttered

and my mouth spoke when I was in trouble.

Mazmur 66:2

66:2 Sing praises about the majesty of his reputation! ⁴ 

Give him the honor he deserves! ⁵ 

Mazmur 15:1

Psalm 15 ⁶ 

A psalm of David.

15:1 Lord, who may be a guest in your home? ⁷ 

Who may live on your holy hill? ⁸ 

Mazmur 15:1

Psalm 15 ⁹ 

A psalm of David.

15:1 Lord, who may be a guest in your home? ¹⁰ 

Who may live on your holy hill? ¹¹ 

Nehemia 10:29

10:29 hereby participate with their colleagues the town leaders ¹²  and enter into a curse and an oath ¹³  to adhere to ¹⁴  the law of God which was given through Moses the servant of God, and to obey ¹⁵  carefully all the commandments of the LORD our Lord, ¹⁶  along with his ordinances and his statutes.

Pengkhotbah 5:4-5

5:4 When you make a vow ¹⁷  to God, do not delay in paying it. ¹⁸ 

For God ¹⁹  takes no pleasure in fools:

Pay what you vow!

5:5 It is better for you not to vow

than to vow and not pay it. ²⁰ 

Matius 5:33

Oaths

5:33 “Again, you have heard that it was said to an older generation, ²¹  ‘Do not break an oath, but fulfill your vows to the Lord.’ ²² 

Matius 5:2

5:2 Then ²³  he began to teach ²⁴  them by saying:

Kolose 1:5

1:5 Your faith and love have arisen ²⁵  from the hope laid up ²⁶  for you in heaven, which you have heard about in the message of truth, the gospel ²⁷ 

[56:12]  ¹ tn Heb “upon me, O God, [are] your vows.”

[56:12]  ² tn Heb “I will repay thank-offerings to you.”

[66:13]  ³ sn Here the psalmist switches to the singular; he speaks as the representative of the nation.

[66:2]  ⁴ tn Heb “his name,” which here stands metonymically for God’s reputation.

[66:2]  ⁵ tn Heb “make honorable his praise.”

[15:1]  ⁶ sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.

[15:1]  ⁷ tn Heb “Who may live as a resident alien in your tent?”

[15:1]  ⁸ sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.

[15:1]  ⁹ sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.

[15:1]  ¹⁰ tn Heb “Who may live as a resident alien in your tent?”

[15:1]  ¹¹ sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.

[10:29]  ¹² tn Heb “the nobles.”

[10:29]  ¹³ tn The expression “a curse and an oath” may be a hendiadys, meaning “an oath with penalties.”

[10:29]  ¹⁴ tn Heb “to walk in.”

[10:29]  ¹⁵ tn Heb “keep.” See the note on the word “obey” in Neh 1:5.

[10:29]  ¹⁶ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[5:4]  ¹⁷ tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).

[5:4]  ¹⁸ tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).

[5:4]  ¹⁹ tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.

[5:5]  ²⁰ tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:33]  ²¹ tn Grk “the ancient ones.”

[5:33]  ²² sn A quotation from Lev 19:12.

[5:2]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:2]  ²⁴ tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.

[1:5]  ²⁵ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ²⁶ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ²⁷ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.