Mazmur 119:26

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

Teach me your statutes!

Mazmur 119:33

ה (He)

119:33 Teach me, O Lord, the lifestyle prescribed by your statutes, ² 

so that I might observe it continually. ³ 

Mazmur 119:66

119:66 Teach me proper discernment ⁴  and understanding!

For I consider your commands to be reliable. ⁵ 

Nehemia 9:20

9:20 You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst.

Ayub 36:22

36:22 Indeed, God is exalted in his power;

who is a teacher ⁶  like him?

Yesaya 54:13

54:13 All your children will be followers of the Lord,

and your children will enjoy great prosperity. ⁷ 

Yeremia 31:33-34

31:33 “But I will make a new covenant with the whole nation of Israel ⁸  after I plant them back in the land,” ⁹  says the Lord. ¹⁰  “I will ¹¹  put my law within them ¹²  and write it on their hearts and minds. ¹³  I will be their God and they will be my people. ¹⁴ 

31:34 “People will no longer need to teach their neighbors and relatives to know me. ¹⁵  For all of them, from the least important to the most important, will know me,” ¹⁶  says the Lord. “For ¹⁷  I will forgive their sin and will no longer call to mind the wrong they have done.”

Yohanes 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ¹⁸  Everyone who hears and learns from the Father ¹⁹  comes to me.

Efesus 4:20-21

4:20 But you did not learn about Christ like this, 4:21 if indeed you heard about him and were taught in him, just as the truth is in Jesus.

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

[119:33]  ² tn Heb “the way of your statutes.”

[119:33]  ³ 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]  ⁴ tn Heb “goodness of taste.” Here “taste” refers to moral and ethical discernment.

[119:66]  ⁵ tn Heb “for I believe in your commands.”

[36:22]  ⁶ tn The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related to the noun תּוֹרָה (torah, “what is taught” i.e., the law).

[54:13]  ⁷ tn Heb “and great [will be] the peace of your sons.”

[31:33]  ⁸ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ⁹ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ¹⁰ tn Heb “Oracle of the Lord.”

[31:33]  ¹¹ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ¹² tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ¹³ tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

[31:33]  ¹⁴ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[31:34]  ¹⁵ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ¹⁶ sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ¹⁷ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[6:45]  ¹⁸ sn A quotation from Isa 54:13.

[6:45]  ¹⁹ tn Or “listens to the Father and learns.”