Mazmur 119:30

119:30 I choose the path of faithfulness;

I am committed to ¹  your regulations.

Mazmur 119:35

119:35 Guide me ²  in the path of your commands,

for I delight to walk in it. ³ 

Mazmur 119:40

119:40 Look, I long for your precepts.

Revive me with your deliverance! ⁴ 

Mazmur 119:111

119:111 I claim your rules as my permanent possession,

for they give me joy. ⁵ 

Ulangan 30:19

30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!

Yosua 24:15

24:15 If you have no desire ⁶  to worship ⁷  the Lord, choose today whom you will worship, ⁸  whether it be the gods whom your ancestors ⁹  worshiped ¹⁰  beyond the Euphrates, ¹¹  or the gods of the Amorites in whose land you are living. But I and my family ¹²  will worship ¹³  the Lord!”

Yosua 24:22

24:22 Joshua said to the people, “Do you agree to be witnesses against yourselves that you have chosen to worship the Lord?” ¹⁴  They replied, “We are witnesses!” ¹⁵ 

Yosua 24:1

Israel Renews its Commitment to the Lord

24:1 Joshua assembled all the Israelite tribes at Shechem. He summoned Israel’s elders, rulers, judges, and leaders, and they appeared before God.

Kisah Para Rasul 3:11-12

Peter Addresses the Crowd

3:11 While the man ¹⁶  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ¹⁷  called Solomon’s Portico. ¹⁸  3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹⁹  why are you amazed at this? Why ²⁰  do you stare at us as if we had made this man ²¹  walk by our own power or piety?

Amsal 1:29

1:29 Because ²²  they hated moral knowledge, ²³ 

and did not choose to fear the Lord, ²⁴ 

Lukas 10:42

10:42 but one thing ²⁵  is needed. Mary has chosen the best ²⁶  part; it will not be taken away from her.”

[119:30]  ¹ tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8).

[119:35]  ² tn Or “make me walk.”

[119:35]  ³ tn Heb “for in it I delight.”

[119:40]  ⁴ tn Or “righteousness.”

[119:111]  ⁵ tn Heb “for the joy of my heart [are] they.”

[24:15]  ⁶ tn Heb “if it is bad in your eyes.”

[24:15]  ⁷ tn Or “to serve.”

[24:15]  ⁸ tn Or “will serve.”

[24:15]  ⁹ tn Heb “your fathers.”

[24:15]  ¹⁰ tn Or “served.”

[24:15]  ¹¹ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:15]  ¹² tn Heb “house.”

[24:15]  ¹³ tn Or “will serve.”

[24:22]  ¹⁴ tn Heb “You are witnesses against yourselves that you have chosen for yourselves the Lord to serve him.”

[24:22]  ¹⁵ sn Like witnesses in a court of law, Israel’s solemn vow to worship the Lord will testify against them in the divine court if the nation ever violates its commitment.

[3:11]  ¹⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ¹⁷ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ¹⁸ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ¹⁹ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ²⁰ tn Grk “or why.”

[3:12]  ²¹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[1:29]  ²² tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

[1:29]  ²³ tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.

[1:29]  ²⁴ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.

[10:42]  ²⁵ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ²⁶ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).