Mazmur 119:11
Konteks119:11 In my heart I store up 1 your words, 2
so I might not sin against you.
Mazmur 119:97-105
Konteksמ (Mem)
119:97 O how I love your law!
All day long I meditate on it.
119:98 Your commandments 3 make me wiser than my enemies,
for I am always aware of them.
119:99 I have more insight than all my teachers,
for I meditate on your rules.
119:100 I am more discerning than those older than I,
for I observe your precepts.
119:101 I stay away 4 from the evil path,
so that I might keep your instructions. 5
119:102 I do not turn aside from your regulations,
for you teach me.
119:103 Your words are sweeter
in my mouth than honey! 6
119:104 Your precepts give me discernment.
Therefore I hate all deceitful actions. 7
נ (Nun)
119:105 Your word 8 is a lamp to walk by,
and a light to illumine my path. 9
Mazmur 1:1-3
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 11 is the one 12 who does not follow 13 the advice 14 of the wicked, 15
or stand in the pathway 16 with sinners,
or sit in the assembly 17 of scoffers! 18
1:2 Instead 19 he finds pleasure in obeying the Lord’s commands; 20
he meditates on 21 his commands 22 day and night.
1:3 He is like 23 a tree planted by flowing streams; 24
it 25 yields 26 its fruit at the proper time, 27
and its leaves never fall off. 28
He succeeds in everything he attempts. 29
Mazmur 19:7-11
Konteks19:7 The law of the Lord is perfect
and preserves one’s life. 30
The rules set down by the Lord 31 are reliable 32
and impart wisdom to the inexperienced. 33
19:8 The Lord’s precepts are fair 34
and make one joyful. 35
The Lord’s commands 36 are pure 37
and give insight for life. 38
19:9 The commands to fear the Lord are right 39
and endure forever. 40
The judgments given by the Lord are trustworthy
and absolutely just. 41
19:10 They are of greater value 42 than gold,
than even a great amount of pure gold;
they bring greater delight 43 than honey,
than even the sweetest honey from a honeycomb.
19:11 Yes, your servant finds moral guidance there; 44
those who obey them receive a rich reward. 45
Mazmur 78:4-8
Konteks78:4 we will not hide from their 46 descendants.
We will tell the next generation
about the Lord’s praiseworthy acts, 47
about his strength and the amazing things he has done.
78:5 He established a rule 48 in Jacob;
he set up a law in Israel.
He commanded our ancestors
to make his deeds known to their descendants, 49
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. 50
78:7 Then they will place their confidence in God.
They will not forget the works of God,
and they will obey 51 his commands.
78:8 Then they will not be like their ancestors,
who were a stubborn and rebellious generation,
a generation that was not committed
and faithful to God. 52
Ulangan 6:6-9
Konteks6:6 These words I am commanding you today must be kept in mind, 6:7 and you must teach 53 them to your children and speak of them as you sit in your house, as you walk along the road, 54 as you lie down, and as you get up. 6:8 You should tie them as a reminder on your forearm 55 and fasten them as symbols 56 on your forehead. 6:9 Inscribe them on the doorframes of your houses and gates. 57
Ulangan 17:18
Konteks17:18 When he sits on his royal throne he must make a copy of this law 58 on a scroll 59 given to him by the Levitical priests.
Yosua 1:7
Konteks1:7 Make sure you are 60 very strong and brave! Carefully obey 61 all the law my servant Moses charged you to keep! 62 Do not swerve from it to the right or to the left, so that you may be successful 63 in all you do. 64
Yohanes 15:3
Konteks15:3 You are clean already 65 because of the word that I have spoken to you.
Yohanes 15:2
Konteks15:2 He takes away 66 every branch that does not bear 67 fruit in me. He 68 prunes 69 every branch that bears 70 fruit so that it will bear more fruit.
Titus 3:15
Konteks3:15 Everyone with me greets you. Greet those who love us in the faith. 71 Grace be with you all. 72
Yakobus 1:21-25
Konteks1:21 So put away all filth and evil excess and humbly 73 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 74 who gazes at his own face 75 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 76 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 77 and does not become a forgetful listener but one who lives it out – he 78 will be blessed in what he does. 79
[119:11] 2 tn Heb “your word.” Some medieval Hebrew
[119:98] 3 tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The
[119:101] 4 tn Heb “I hold back my feet.”
[119:101] 5 tn Heb “your word.” Many medieval Hebrew
[119:103] 6 tn Heb “How smooth they are to my palate, your word, more than honey to my mouth.” A few medieval Hebrew
[119:104] 7 tn Heb “every false path.”
[119:105] 8 tn Many medieval Hebrew
[119:105] 9 tn Heb “[is] a lamp for my foot and a light for my path.”
[1:1] 10 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 11 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 12 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 13 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 14 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 15 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).
[1:1] 16 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 17 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 18 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[1:2] 19 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
[1:2] 20 tn Heb “his delight [is] in the law of the
[1:2] 21 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
[1:3] 23 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 24 tn Heb “channels of water.”
[1:3] 26 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 27 tn Heb “in its season.”
[1:3] 28 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 29 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[19:7] 30 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
[19:7] 31 tn Traditionally, “the testimony of the
[19:7] 32 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
[19:7] 33 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
[19:8] 34 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
[19:8] 35 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
[19:8] 36 tn Heb “command.” The singular here refers to the law as a whole.
[19:8] 37 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
[19:8] 38 tn Heb [they] enlighten [the] eyes.
[19:9] 39 tn Heb “the fear of the
[19:9] 40 tn Heb “[it] stands permanently.”
[19:9] 41 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] 42 tn Heb “more desirable.”
[19:10] 43 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
[19:11] 44 tn Heb “moreover your servant is warned by them.”
[19:11] 45 tn Heb “in the keeping of them [there is] a great reward.”
[78:4] 46 tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).
[78:4] 47 tn Heb “to a following generation telling the praises of the
[78:5] 48 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] 49 tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the
[78:6] 50 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.”
[78:8] 52 tn Heb “a generation that did not make firm its heart and whose spirit was not faithful with God.” The expression “make firm the heart” means “to be committed, devoted” (see 1 Sam 7:3).
[6:7] 53 tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.
[6:7] 54 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
[6:8] 55 sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.
[6:8] 56 sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).
[6:9] 57 sn The Hebrew term מְזוּזֹת (mÿzuzot) refers both to the door frames and to small cases attached on them containing scripture texts (always Deut 6:4-9 and 11:13-21; and sometimes the decalogue; Exod 13:1-10, 11-16; and Num 10:35-36). See J. H. Tigay, Deuteronomy (JPSTC), 443-44.
[17:18] 58 tn Or “instruction.” The LXX reads here τὸ δευτερονόμιον τοῦτο (to deuteronomion touto, “this second law”). From this Greek phrase the present name of the book, “Deuteronomy” or “second law” (i.e., the second giving of the law), is derived. However, the MT’s expression מִשְׁנֶה הַתּוֹרָה הַזֹּאת (mishneh hattorah hazzo’t) is better rendered “copy of this law.” Here the term תּוֹרָה (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch.
[17:18] 59 tn The Hebrew term סֵפֶר (sefer) means a “writing” or “document” and could be translated “book” (so KJV, ASV, TEV). However, since “book” carries the connotation of a modern bound book with pages (an obvious anachronism) it is preferable to render the Hebrew term “scroll” here and elsewhere.
[1:7] 61 tn Heb “so you can be careful to do.” The use of the infinitive לִשְׁמֹר (lishmor, “to keep”) after the imperatives suggests that strength and bravery will be necessary for obedience. Another option is to take the form לִשְׁמֹר as a vocative lamed (ל) with imperative (see Isa 38:20 for an example of this construction), which could be translated, “Indeed, be careful!”
[1:7] 62 tn Heb “commanded you.”
[1:7] 63 tn Heb “be wise,” but the word can mean “be successful” by metonymy.
[1:7] 64 tn Heb “in all which you go.”
[15:3] 65 sn The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples’ feet in 13:10, where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement (but not all of you).
[15:2] 66 tn Or “He cuts off.”
[15:2] sn The Greek verb αἴρω (airw) can mean “lift up” as well as “take away,” and it is sometimes argued that here it is a reference to the gardener “lifting up” (i.e., propping up) a weak branch so that it bears fruit again. In Johannine usage the word occurs in the sense of “lift up” in 8:59 and 5:8-12, but in the sense of “remove” it is found in 11:39, 11:48, 16:22, and 17:15. In context (theological presuppositions aside for the moment) the meaning “remove” does seem more natural and less forced (particularly in light of v. 6, where worthless branches are described as being “thrown out” – an image that seems incompatible with restoration). One option, therefore, would be to understand the branches which are taken away (v. 2) and thrown out (v. 6) as believers who forfeit their salvation because of unfruitfulness. However, many see this interpretation as encountering problems with the Johannine teaching on the security of the believer, especially John 10:28-29. This leaves two basic ways of understanding Jesus’ statements about removal of branches in 15:2 and 15:6: (1) These statements may refer to an unfaithful (disobedient) Christian, who is judged at the judgment seat of Christ “through fire” (cf. 1 Cor 3:11-15). In this case the “removal” of 15:2 may refer (in an extreme case) to the physical death of a disobedient Christian. (2) These statements may refer to someone who was never a genuine believer in the first place (e.g., Judas and the Jews who withdrew after Jesus’ difficult teaching in 6:66), in which case 15:6 refers to eternal judgment. In either instance it is clear that 15:6 refers to the fires of judgment (cf. OT imagery in Ps 80:16 and Ezek 15:1-8). But view (1) requires us to understand this in terms of the judgment of believers at the judgment seat of Christ. This concept does not appear in the Fourth Gospel because from the perspective of the author the believer does not come under judgment; note especially 3:18, 5:24, 5:29. The first reference (3:18) is especially important because it occurs in the context of 3:16-21, the section which is key to the framework of the entire Fourth Gospel and which is repeatedly alluded to throughout. A similar image to this one is used by John the Baptist in Matt 3:10, “And the ax is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” Since this is addressed to the Pharisees and Sadducees who were coming to John for baptism, it almost certainly represents a call to initial repentance. More importantly, however, the imagery of being cast into the fire constitutes a reference to eternal judgment, a use of imagery which is much nearer to the Johannine imagery in 15:6 than the Pauline concept of the judgment seat of Christ (a judgment for believers) mentioned above. The use of the Greek verb μένω (menw) in 15:6 also supports view (2). When used of the relationship between Jesus and the disciple and/or Jesus and the Father, it emphasizes the permanence of the relationship (John 6:56, 8:31, 8:35, 14:10). The prototypical branch who has not remained is Judas, who departed in 13:30. He did not bear fruit, and is now in the realm of darkness, a mere tool of Satan. His eternal destiny, being cast into the fire of eternal judgment, is still to come. It seems most likely, therefore, that the branches who do not bear fruit and are taken away and burned are false believers, those who profess to belong to Jesus but who in reality do not belong to him. In the Gospel of John, the primary example of this category is Judas. In 1 John 2:18-19 the “antichrists” fall into the same category; they too may be thought of as branches that did not bear fruit. They departed from the ranks of the Christians because they never did really belong, and their departure shows that they did not belong.
[15:2] 67 tn Or “does not yield.”
[15:2] 68 tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.
[15:2] 69 tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kaqairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples – there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.
[15:2] 70 tn Or “that yields.”
[3:15] 72 tc Most witnesses (א2 D1 F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν (amhn, “amen”). 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, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.
[1:21] 73 tn Or “with meekness.”
[1:23] 74 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 75 tn Grk “the face of his beginning [or origin].”
[1:24] 76 tn Grk “and he has gone out and immediately has forgotten.”
