Mazmur 119:26-27

119:26 I told you about my ways ¹  and you answered me.

Teach me your statutes!

119:27 Help me to understand what your precepts mean! ² 

Then I can meditate ³  on your marvelous teachings. ⁴ 

Mazmur 119:33

ה (He)

119:33 Teach me, O Lord, the lifestyle prescribed by your statutes, ⁵ 

so that I might observe it continually. ⁶ 

Mazmur 119:64

119:64 O Lord, your loyal love fills the earth.

Teach me your statutes!

Mazmur 119:66

119:66 Teach me proper discernment ⁷  and understanding!

For I consider your commands to be reliable. ⁸ 

Mazmur 119:68

119:68 You are good and you do good.

Teach me your statutes!

Mazmur 119:71-72

119:71 It was good for me to suffer,

so that I might learn your statutes.

119:72 The law you have revealed is more important to me

than thousands of pieces of gold and silver. ⁹ 

Mazmur 119:108

119:108 O Lord, please accept the freewill offerings of my praise! ¹⁰ 

Teach me your regulations!

Mazmur 119:124

119:124 Show your servant your loyal love! ¹¹ 

Teach me your statutes!

Mazmur 119:25

ד (Dalet)

119:25 I collapse in the dirt. ¹² 

Revive me with your word! ¹³ 

Mazmur 4:1--5:12

Psalm 4 ¹⁴ 

For the music director, to be accompanied by stringed instruments; a psalm of David.

4:1 When I call out, answer me,

O God who vindicates me! ¹⁵ 

Though I am hemmed in, you will lead me into a wide, open place. ¹⁶ 

Have mercy on me ¹⁷  and respond to ¹⁸  my prayer!

4:2 You men, ¹⁹  how long will you try to turn my honor into shame? ²⁰ 

How long ²¹  will you love what is worthless ²² 

and search for what is deceptive? ²³  (Selah)

4:3 Realize that ²⁴  the Lord shows the godly special favor; ²⁵ 

the Lord responds ²⁶  when I cry out to him.

4:4 Tremble with fear and do not sin! ²⁷ 

Meditate as you lie in bed, and repent of your ways! ²⁸  (Selah)

4:5 Offer the prescribed sacrifices ²⁹ 

and trust in the Lord! ³⁰ 

4:6 Many say, “Who can show us anything good?”

Smile upon us, Lord! ³¹ 

4:7 You make me happier ³² 

than those who have abundant grain and wine. ³³ 

4:8 I will lie down and sleep peacefully, ³⁴ 

for you, Lord, make me safe and secure. ³⁵ 

Psalm 5 ³⁶ 

For the music director, to be accompanied by wind instruments; ³⁷  a psalm of David.

5:1 Listen to what I say, ³⁸  Lord!

Carefully consider my complaint! ³⁹ 

5:2 Pay attention to my cry for help,

my king and my God,

for I am praying to you!

5:3 Lord, in the morning ⁴⁰  you will hear ⁴¹  me; ⁴² 

in the morning I will present my case to you ⁴³  and then wait expectantly for an answer. ⁴⁴ 

5:4 Certainly ⁴⁵  you are not a God who approves of evil; ⁴⁶ 

evil people ⁴⁷  cannot dwell with you. ⁴⁸ 

5:5 Arrogant people cannot stand in your presence; ⁴⁹ 

you hate ⁵⁰  all who behave wickedly. ⁵¹ 

5:6 You destroy ⁵²  liars; ⁵³ 

the Lord despises ⁵⁴  violent and deceitful people. ⁵⁵ 

5:7 But as for me, ⁵⁶  because of your great faithfulness I will enter your house; ⁵⁷ 

I will bow down toward your holy temple as I worship you. ⁵⁸ 

5:8 Lord, lead me in your righteousness ⁵⁹ 

because of those who wait to ambush me, ⁶⁰ 

remove the obstacles in the way in which you are guiding me! ⁶¹ 

5:9 For ⁶²  they do not speak the truth; ⁶³ 

their stomachs are like the place of destruction, ⁶⁴ 

their throats like an open grave, ⁶⁵ 

their tongues like a steep slope leading into it. ⁶⁶ 

5:10 Condemn them, ⁶⁷  O God!

May their own schemes be their downfall! ⁶⁸ 

Drive them away ⁶⁹  because of their many acts of insurrection, ⁷⁰ 

for they have rebelled against you.

5:11 But may all who take shelter ⁷¹  in you be happy! ⁷² 

May they continually ⁷³  shout for joy! ⁷⁴ 

Shelter them ⁷⁵  so that those who are loyal to you ⁷⁶  may rejoice! ⁷⁷ 

5:12 Certainly ⁷⁸  you reward ⁷⁹  the godly, ⁸⁰  Lord.

Like a shield you protect ⁸¹  them ⁸²  in your good favor. ⁸³ 

Mazmur 86:11

86:11 O Lord, teach me how you want me to live! ⁸⁴ 

Then I will obey your commands. ⁸⁵ 

Make me wholeheartedly committed to you! ⁸⁶ 

Mazmur 143:10

143:10 Teach me to do what pleases you, ⁸⁷ 

for you are my God.

May your kind presence ⁸⁸ 

lead me ⁸⁹  into a level land. ⁹⁰ 

Lukas 24:45

24:45 Then he opened their minds so they could understand the scriptures, ⁹¹ 

Yohanes 14:26

14:26 But the Advocate, ⁹²  the Holy Spirit, whom the Father will send in my name, will teach you ⁹³  everything, ⁹⁴  and will cause you to remember everything ⁹⁵  I said to you.

Yohanes 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ⁹⁶  You believe in God; ⁹⁷  believe also in me.

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁹⁸  in Galilee. ⁹⁹  Jesus’ mother ¹⁰⁰  was there,

[119:26]  ¹ tn Heb “my ways I proclaimed.”

[119:27]  ² tn Heb “the way of your precepts make me understand.”

[119:27]  ³ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:27]  ⁴ tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).

[119:33]  ⁵ tn Heb “the way of your statutes.”

[119:33]  ⁶ tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (’eqev) is understood to mean “end” here. Another option is to take עֵקֶב (’eqev) as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”

[119:66]  ⁷ tn Heb “goodness of taste.” Here “taste” refers to moral and ethical discernment.

[119:66]  ⁸ tn Heb “for I believe in your commands.”

[119:72]  ⁹ tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”

[119:108]  ¹⁰ tn Heb “of my mouth.”

[119:124]  ¹¹ tn Heb “do with your servant according to your loyal love.”

[119:25]  ¹² tn Heb “my soul clings to the dirt.” The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[119:25]  ¹³ tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”

[4:1]  ¹⁴ sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.

[4:1]  ¹⁵ tn Heb “God of my righteousness.”

[4:1]  ¹⁶ tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[4:1]  ¹⁷ tn Or “show me favor.”

[4:1]  ¹⁸ tn Heb “hear.”

[4:2]  ¹⁹ tn Heb “sons of man.”

[4:2]  ²⁰ tn Heb “how long my honor to shame?”

[4:2]  ²¹ tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.

[4:2]  ²² tn Heb “emptiness.”

[4:2]  ²³ tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.

[4:3]  ²⁴ tn Heb “and know that.”

[4:3]  ²⁵ tn Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד (khasid; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[4:3]  ²⁶ tn Heb “hears.”

[4:4]  ²⁷ sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.

[4:4]  ²⁸ tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”

[4:5]  ²⁹ tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.

[4:5]  ³⁰ sn Trust in the Lord. The psalmist urges his enemies to make peace with God and become his followers.

[4:6]  ³¹ tn Heb “lift up upon us the light of your face, Lord.” The verb נסה is apparently an alternate form of נשׂא, “lift up.” See GKC 217 §76.b. The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 31:16; 44:3; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

[4:6]  sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.

[4:7]  ³² tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”

[4:7]  ³³ tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”

[4:8]  ³⁴ tn Heb “in peace at the same time I will lie down and sleep.”

[4:8]  ³⁵ tn Heb “for you, Lord, solitarily, securely make me dwell.” The translation understands לְבָדָד (lÿvadad) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take לְבָדָד with what precedes and translate, “you alone, Lord, make me secure.”

[5:1]  ³⁶ sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.

[5:1]  ³⁷ tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).

[5:1]  ³⁸ tn Heb “my words.”

[5:1]  ³⁹ tn Or “sighing.” The word occurs only here and in Ps 39:3.

[5:3]  ⁴⁰ sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).

[5:3]  ⁴¹ tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “Lord, in the morning hear me.”

[5:3]  ⁴² tn Heb “my voice.”

[5:3]  ⁴³ tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.

[5:3]  ⁴⁴ tn Heb “and I will watch.”

[5:4]  ⁴⁵ tn Or “for.”

[5:4]  ⁴⁶ tn Heb “not a God [who] delights [in] wickedness [are] you.”

[5:4]  ⁴⁷ tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).

[5:4]  ⁴⁸ tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.

[5:4]  sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.

[5:5]  ⁴⁹ tn Heb “before your eyes.”

[5:5]  ⁵⁰ sn You hate. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5.

[5:5]  ⁵¹ tn Heb “all the workers of wickedness.”

[5:6]  ⁵² tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.

[5:6]  ⁵³ tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.

[5:6]  ⁵⁴ tn The imperfect verbal form highlights the Lord’s characteristic attitude toward such individuals.

[5:6]  ⁵⁵ tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.

[5:7]  ⁵⁶ sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.

[5:7]  ⁵⁷ sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).

[5:7]  ⁵⁸ tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”

[5:8]  ⁵⁹ tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.

[5:8]  ⁶⁰ tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.

[5:8]  ⁶¹ tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).

[5:9]  ⁶² tn Or “certainly.”

[5:9]  ⁶³ tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”

[5:9]  ⁶⁴ tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.

[5:9]  ⁶⁵ tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.

[5:9]  ⁶⁶ tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.

[5:9]  sn As the psalmist walks down the path in which God leads him, he asks the Lord to guide his steps and remove danger from the path (v. 8), because he knows his enemies have “dug a grave” for him and are ready to use their deceitful words to “swallow him up” like the realm of death (i.e., Sheol) and bring him to ruin.

[5:10]  ⁶⁷ tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.

[5:10]  ⁶⁸ tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.

[5:10]  ⁶⁹ tn Or “banish them.”

[5:10]  ⁷⁰ tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).

[5:11]  ⁷¹ sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[5:11]  ⁷² tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.

[5:11]  ⁷³ tn Or perhaps more hyperbolically, “forever.”

[5:11]  ⁷⁴ tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.

[5:11]  ⁷⁵ tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.

[5:11]  ⁷⁶ tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.

[5:11]  ⁷⁷ tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).

[5:12]  ⁷⁸ tn Or “For.”

[5:12]  ⁷⁹ tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.

[5:12]  ⁸⁰ tn Or “innocent.” The singular form is used here in a collective or representative sense.

[5:12]  ⁸¹ tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.

[5:12]  ⁸² tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”

[5:12]  ⁸³ tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.

[86:11]  ⁸⁴ tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles he expects the psalmist to follow. See Pss 25:4; 27:11.

[86:11]  ⁸⁵ tn Heb “I will walk in your truth.” The Lord’s commandments are referred to as “truth” here because they are a trustworthy and accurate expression of the divine will. See Ps 25:5.

[86:11]  ⁸⁶ tn Heb “Bind my heart to the fearing of your name.” The verb translated “bind” occurs only here in the Piel stem. It appears twice in the Qal, meaning “be joined” in both cases (Gen 49:6; Isa 14:20). To “fear” God’s name means to have a healthy respect for him which in turn motivates one to obey his commands (see Pss 61:5; 102:15).

[143:10]  ⁸⁷ tn Or “your will.” See Ps 40:8.

[143:10]  ⁸⁸ tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).

[143:10]  ⁸⁹ tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.

[143:10]  ⁹⁰ sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.

[24:45]  ⁹¹ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[14:26]  ⁹² tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ⁹³ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ⁹⁴ tn Grk “all things.”

[14:26]  ⁹⁵ tn Grk “all things.”

[14:1]  ⁹⁶ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ⁹⁷ tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[2:1]  ⁹⁸ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁹⁹ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ¹⁰⁰ tn Grk “in Galilee, and Jesus’ mother.”