Ayub 22:22

22:22 Accept instruction ¹  from his mouth

and store up his words ²  in your heart.

Mazmur 19:9-10

19:9 The commands to fear the Lord are right ³ 

and endure forever. ⁴ 

The judgments given by the Lord are trustworthy

and absolutely just. ⁵ 

19:10 They are of greater value ⁶  than gold,

than even a great amount of pure gold;

they bring greater delight ⁷  than honey,

than even the sweetest honey from a honeycomb.

Mazmur 119:11

119:11 In my heart I store up ⁸  your words, ⁹ 

so I might not sin against you.

Mazmur 119:103

119:103 Your words are sweeter

in my mouth than honey! ¹⁰ 

Mazmur 119:127

119:127 For this reason ¹¹  I love your commands

more than gold, even purest gold.

Yeremia 15:16

15:16 As your words came to me I drank them in, ¹² 

and they filled my heart with joy and happiness

because I belong to you. ¹³ 

Yohanes 4:32

4:32 But he said to them, “I have food to eat that you know nothing about.”

Yohanes 4:34

4:34 Jesus said to them, “My food is to do the will of the one who sent me ¹⁴  and to complete ¹⁵  his work. ¹⁶ 

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ¹⁷  knew that the Pharisees ¹⁸  had heard that he ¹⁹  was winning ²⁰  and baptizing more disciples than John

Pengkhotbah 2:2

2:2 I said of partying, ²¹  “It is folly,”

and of self-indulgent pleasure, ²²  “It accomplishes nothing!” ²³ 

[22:22]  ¹ tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.

[22:22]  ² tc M. Dahood has “write his words” (“Metaphor in Job 22:22,” Bib 47 [1966]: 108-9).

[19:9]  ³ tn Heb “the fear of the Lord is clean.” The phrase “fear of the Lord” probably refers here to the law, which teaches one how to demonstrate proper reverence for the Lord. See Ps 111:10 for another possible use of the phrase in this sense.

[19:9]  ⁴ tn Heb “[it] stands permanently.”

[19:9]  ⁵ sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.

[19:10]  ⁶ tn Heb “more desirable.”

[19:10]  ⁷ tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).

[119:11]  ⁸ tn Or “hide.”

[119:11]  ⁹ tn Heb “your word.” Some medieval Hebrew mss as well as the LXX read the plural, “your words.”

[119:103]  ¹⁰ tn Heb “How smooth they are to my palate, your word, more than honey to my mouth.” A few medieval Hebrew mss, as well as several other ancient witnesses, read the plural “your words,” which can then be understood as the subject of the plural verb “they are smooth.”

[119:127]  ¹¹ tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.

[15:16]  ¹² sn Heb “Your words were found and I ate them.” This along with Ezek 2:8–3:3 is a poetic picture of inspiration. The prophet accepted them, assimilated them, and made them such a part of himself that he spoke with complete assurance what he knew were God’s words.

[15:16]  ¹³ tn Heb “Your name is called upon me.”

[15:16]  sn See Jer 14:9 where this idiom is applied to Israel as a whole and Jer 7:10 where it is applied to the temple. For discussion cf. notes on 7:10.

[4:34]  ¹⁴ sn The one who sent me refers to the Father.

[4:34]  ¹⁵ tn Or “to accomplish.”

[4:34]  ¹⁶ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

[4:34]  sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.

[4:1]  ¹⁷ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ¹⁸ sn See the note on Pharisees in 1:24.

[4:1]  ¹⁹ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ²⁰ tn Grk “was making.”

[2:2]  ²¹ tn Heb “laughter.” The term שְׂחוֹק (sÿkhoq, “laughter”) has a fourfold range of meanings: (1) “joyful laughter” (Ps 126:2; Prov 14:13; Job 8:21); (2) “frivolous laughter, merrymaking” (Eccl 2:2; 7:3, 6); (3) “pleasure, sport” (Prov 10:23; Eccl 10:19); and (4) “derision, mockery, laughingstock” (Jer 20:7; 48:26, 27, 39; Job 12:4; Lam 3:14). See HALOT 1315 s.v שְׂחוֹק; BDB 966 s.v. שְׂחֹק. In Ecclesiastes, שְׂחוֹק is always used in contexts of self-indulgent banqueting, drinking, frivolous partying and merrymaking (Eccl 2:2; 7:3, 6; 10:19). It is distinct from “healthy” joy and laughter (Ps 126:2; Job 8:21). The connotation of “frivolous merrymaking” fits this context best.

[2:2]  ²² tn The term שִׂמְחָה (simkhah, “pleasure”) has a two-fold range of meanings in Ecclesiastes: (1) it can refer to the enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who are pleasing to him (2:26; 5:19); and (2) it can refer to foolish pleasure, that is, frivolous merrymaking (2:1, 2; 7:4). The parallelism between שִׂמְחָה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”) in 2:2 suggests that the pejorative sense is in view here.

[2:2]  ²³ tn Heb “What does it accomplish?” The rhetorical question “What does it accomplish?” expects a negative answer: “It accomplishes nothing!” (see E. W. Bullinger, Figures of Speech, 949–51). See, e.g., Gen 1:19; 18:14, 17; Deut 7:17; 1 Sam 2:25; Job 40:2; Pss 56:7[8]; 90:11; 94:16; 106:2; Eccl 3:21.