Mazmur 37:30

37:30 The godly speak wise words

and promote justice. ¹ 

Mazmur 45:2

45:2 You are the most handsome of all men! ² 

You speak in an impressive and fitting manner! ³ 

For this reason ⁴  God grants you continual blessings. ⁵ 

Mazmur 51:13-15

51:13 Then I will teach ⁶  rebels your merciful ways, ⁷ 

and sinners will turn ⁸  to you.

51:14 Rescue me from the guilt of murder, ⁹  O God, the God who delivers me!

Then my tongue will shout for joy because of your deliverance. ¹⁰ 

51:15 O Lord, give me the words! ¹¹ 

Then my mouth will praise you. ¹² 

Mazmur 71:15-18

71:15 I will tell about your justice,

and all day long proclaim your salvation, ¹³ 

though I cannot fathom its full extent. ¹⁴ 

71:16 I will come and tell about ¹⁵  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

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

and I am still declaring ¹⁶  your amazing deeds.

71:18 Even when I am old and gray, ¹⁷ 

O God, do not abandon me,

until I tell the next generation about your strength,

and those coming after me about your power. ¹⁸ 

Mazmur 78:2-6

78:2 I will sing a song that imparts wisdom;

I will make insightful observations about the past. ¹⁹ 

78:3 What we have heard and learned ²⁰  –

that which our ancestors ²¹  have told us –

78:4 we will not hide from their ²²  descendants.

We will tell the next generation

about the Lord’s praiseworthy acts, ²³ 

about his strength and the amazing things he has done.

78:5 He established a rule ²⁴  in Jacob;

he set up a law in Israel.

He commanded our ancestors

to make his deeds known to their descendants, ²⁵ 

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. ²⁶ 

Mazmur 119:13

119:13 With my lips I proclaim

all the regulations you have revealed. ²⁷ 

Pengkhotbah 12:9-10

Concluding Epilogue: Qoheleth’s Advice is Wise

12:9 Not only was the Teacher wise, ²⁸ 

but he also taught knowledge to the people;

he carefully evaluated ²⁹  and arranged ³⁰  many proverbs.

12:10 The Teacher sought to find delightful ³¹  words,

and to write ³²  accurately truthful sayings. ³³ 

Kidung Agung 4:11

4:11 Your lips drip sweetness like the honeycomb, my bride,

honey and milk are under your tongue.

The fragrance of your garments is like the fragrance of Lebanon.

Matius 10:27

10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, ³⁴  proclaim from the housetops. ³⁵ 

Matius 28:18-20

28:18 Then Jesus came up and said to them, ³⁶  “All authority in heaven and on earth has been given to me. 28:19 Therefore go ³⁷  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ³⁸  28:20 teaching them to obey everything I have commanded you. And remember, ³⁹  I am with you ⁴⁰  always, to the end of the age.” ⁴¹ 

Markus 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

Kisah Para Rasul 18:9-10

18:9 The Lord said to Paul by a vision ⁴²  in the night, ⁴³  “Do not be afraid, ⁴⁴  but speak and do not be silent, 18:10 because I am with you, and no one will assault ⁴⁵  you to harm ⁴⁶  you, because I have many people in this city.”

Roma 10:14-17

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ⁴⁷ ? 10:15 And how are they to preach unless they are sent? As it is written, “How timely ⁴⁸  is the arrival ⁴⁹  of those who proclaim the good news.” ⁵⁰  10:16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?” ⁵¹  10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ⁵²  of Christ. ⁵³ 

Roma 15:18-21

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ⁵⁴  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, 15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” ⁵⁵ 

Efesus 4:29

4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ⁵⁶  that it may give grace to those who hear.

Efesus 4:2

4:2 with all humility and gentleness, ⁵⁷  with patience, bearing with ⁵⁸  one another in love,

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ⁵⁹  sound in faith, in love, and in endurance. ⁶⁰ 

[37:30]  ¹ tn Heb “The mouth of the godly [one] utters wisdom, and his tongue speaks justice.” The singular form is used in a representative sense; the typical godly individual is in view. The imperfect verbal forms draw attention to the characteristic behavior of the godly.

[45:2]  ² tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.

[45:2]  ³ tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.

[45:2]  ⁴ tn Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).

[45:2]  ⁵ tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.

[51:13]  ⁶ tn The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent.

[51:13]  ⁷ tn Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138).

[51:13]  ⁸ tn Or “return,” i.e., in repentance.

[51:14]  ⁹ tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.

[51:14]  ¹⁰ tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).

[51:15]  ¹¹ tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:15]  ¹² tn Heb “and my mouth will declare your praise.”

[71:15]  ¹³ tn Heb “my mouth declares your vindication, all the day your deliverance.”

[71:15]  ¹⁴ tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”

[71:16]  ¹⁵ tn Heb “I will come with.”

[71:17]  ¹⁶ tn Heb “and until now I am declaring.”

[71:18]  ¹⁷ tn Heb “and even unto old age and gray hair.”

[71:18]  ¹⁸ 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.

[78:2]  ¹⁹ tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה+מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4).

[78:3]  ²⁰ tn Or “known.”

[78:3]  ²¹ tn Heb “fathers” (also in vv. 5, 8, 12, 57).

[78:4]  ²² tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).

[78:4]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.”

[119:13]  ²⁷ tn Heb “of your mouth.”

[12:9]  ²⁸ sn Eccl 12:9-12 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation, 29–31.

[12:9]  ²⁹ tn Heb “he weighed and studied.” The verbs וְאִזֵּן וְחִקֵּר (vÿ’izzen vekhiqqer, “he weighed and he explored”) form a hendiadys (a figurative expression in which two separate terms used in combination to convey a single idea): “he studiously weighed” or “carefully evaluated.” The verb וְאִזֵּן (conjunction + Piel perfect 3rd person masculine singular from II אָזַן (’azan) “to weigh; to balance”) is related to the noun מֹאזֵן (mo’zen) “balances; scales” used for weighing money or commercial items (e.g., Jer 32:10; Ezek 5:1). This is the only use of the verb in the OT. In this context, it means “to weigh” = “to test; to prove” (BDB 24 s.v. מאזן) or “to balance” (HALOT 27 II אָזַן). Cohen suggests, “He made an examination of the large number of proverbial sayings which had been composed, testing their truth and worth, to select those which he considered deserving of circulation” (A. Cohen, The Five Megilloth [SoBB], 189).

[12:9]  ³⁰ tn The verb תָּקַן (taqan, “to make straight”) connotes “to put straight” or “to arrange in order” (HALOT 1784 s.v. תקן; BDB 1075 s.v. תָּקַן).This may refer to Qoheleth’s activity in compiling a collection of wisdom sayings in an orderly manner, or writing the wisdom sayings in a straightforward, direct manner.

[12:10]  ³¹ tn In the construct phrase דִּבְרֵי־חֵפֶץ (divre-khefets, “words of delight”) the noun חֵפֶץ (“delight”) functions as an attributive genitive (“delightful words”) or a genitive of estimation or worth (“words viewed as delightful by Qoheleth” or “words that he took delight in”). For another example of a genitive of estimation of worth, see זִבְחֵי אֱלֹהִים (zivkhe ’elohim) “sacrifices of God” = “sacrifices viewed as acceptable to God” (Ps 51:19). In other words, Qoheleth wrote his proverbs so effectively that he was able to take moral and aesthetic delight in his words.

[12:10]  ³² tc The consonantal form וכתוב has been revocalized in three ways: (1) The Masoretes read וְכָתוּב (vÿkhatuv, conjunction + Qal passive participle ms from כָּתַב, katav, “to write”): “Qoheleth sought to find pleasant words, what was written uprightly, namely, words of truth.” This is supported by the LXX’s καὶ γεγραμμένον (kai gegrammenon, conjunction + masculine accusative singular perfect passive participle from γράφω, grafw, “to write). (2) The BHS editors suggest the vocalization וְכָתוֹב (vÿkhatov, conjunction + Qal infinitive absolute). The infinitive וְכָתוֹב (“and to write”) in the B-line would parallel the infinitive of purpose לִמְצֹא (limtso’, “to find”) in the A-line: “Qoheleth sought to find pleasant words, and to write accurately words of truth.” (3) Several medieval Hebrew mss preserve an alternate textual tradition of וְכָתַב (vÿkhatav, conjunction + Qal perfect 3rd person masculine singular). This is reflected in the Greek versions (Aquila and Symmachus), Syriac Peshitta and Vulgate. The major English versions are divided among these three textual options: (1) וְכָתוּב (Qal passive participle): “and that which was written was upright, even words of truth” (KJV); “and that which was written uprightly, even words of truth” (ASV); “and, written by the upright, words of truth” (YLT); “but what he wrote was the honest truth” (NEB); “and what he wrote was upright and true” (NIV). (2) וְכָתוֹב (Qal infinitive absolute): “and to write words of truth correctly” (NASB); “and to write correctly the reliable words of truth” (MLB); “and to write down true sayings with precision” (NAB). (3) וְכָתַב (Qal perfect 3rd person masculine singular): “and uprightly he wrote words of truth” (RSV); “and he wrote words of truth plainly” (NRSV); “even as he put down plainly what was true” (Moffatt); “and he wrote words most right, and full of truth” (Douay); and “and he recorded genuinely truthful sayings” (NJPS). The editors of the Jerusalem Hebrew Bible project favor וְכָתוֹב “and to write” (option 2): see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596–97.

[12:10]  ³³ tn The construct phrase דִּבְרֵי אֱמֶת (divre ’emet, “words of truth”) is a genitive of content (“words containing truth”) or an attributive genitive (“truthful words”). Depending upon the vocalization of וכתוב, the phrase functions in one of two ways: (1) as direct object of וְכָתוֹב יֹשֶׁר (vÿkhatov yosher) “and he accurately wrote truthful words”; or (2) in apposition to וְכָתוּב יֹשֶׁר (vÿkhatuv yosher) “and what is written uprightly, namely, truthful words.”

[10:27]  ³⁴ tn Grk “what you hear in the ear,” an idiom.

[10:27]  ³⁵ tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[28:18]  ³⁶ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[28:19]  ³⁷ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ³⁸ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[28:20]  ³⁹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁴⁰ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁴¹ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[18:9]  ⁴² sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ⁴³ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ⁴⁴ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ⁴⁵ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ⁴⁶ tn Or “injure.”

[10:14]  ⁴⁷ tn Grk “preaching”; the words “to them” are supplied for clarification.

[10:15]  ⁴⁸ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ⁴⁹ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ⁵⁰ sn A quotation from Isa 52:7; Nah 1:15.

[10:16]  ⁵¹ sn A quotation from Isa 53:1.

[10:17]  ⁵² tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

[10:17]  ⁵³ tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

[10:17]  tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.

[15:18]  ⁵⁴ tn Grk “unto obedience.”

[15:21]  ⁵⁵ sn A quotation from Isa 52:15.

[4:29]  ⁵⁶ tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.

[4:2]  ⁵⁷ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ⁵⁸ tn Or “putting up with”; or “forbearing.”

[2:2]  ⁵⁹ tn Or “sensible.”

[2:2]  ⁶⁰ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.