Deuteronomy 4:36

4:36 From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words. ¹ 

Nehemiah 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.

Psalms 32:7-10

32:7 You are my hiding place;

you protect me from distress.

You surround me with shouts of joy from those celebrating deliverance. ²  (Selah)

32:8 I will instruct and teach you ³  about how you should live. ⁴ 

I will advise you as I look you in the eye. ⁵ 

32:9 Do not be ⁶  like an unintelligent horse or mule, ⁷ 

which will not obey you

unless they are controlled by a bridle and bit. ⁸ 

32:10 An evil person suffers much pain, ⁹ 

but the Lord’s faithfulness overwhelms the one who trusts in him. ¹⁰ 

Psalms 147:19-20

147:19 He proclaims his word to Jacob,

his statutes and regulations to Israel.

147:20 He has not done so with any other nation;

they are not aware of his regulations.

Praise the Lord!

Romans 2:18

2:18 and know his will ¹¹  and approve the superior things because you receive instruction from the law, ¹² 

Romans 3:2

3:2 Actually, there are many advantages. ¹³  First of all, ¹⁴  the Jews ¹⁵  were entrusted with the oracles of God. ¹⁶ 

[4:36]  ¹ tn Heb “and his words you heard from the midst of the fire.”

[32:7]  ² tn Heb “[with] shouts of joy of deliverance you surround me.”

[32:8]  ³ tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the Lord addresses the psalmist in vv. 8-9 (cf. NASB “I will instruct you and teach you…I will counsel you with My eye upon you”).

[32:8]  ⁴ tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”

[32:8]  ⁵ tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the Lord for intervention. Here the expression “my eye upon you” may simply mean that the psalmist will teach his pupils directly and personally.

[32:9]  ⁶ tn The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.

[32:9]  ⁷ tn Heb “like a horse, like a mule without understanding.”

[32:9]  ⁸ tn Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (’adiy) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם (lÿkhehem, “their jawbones”) but it is difficult to see how the present Hebrew text, even if corrupt, could have derived from this proposed original reading. P. C. Craigie (Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”

[32:10]  ⁹ tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.

[32:10]  ¹⁰ tn Heb “but the one who trusts in the Lord, faithfulness surrounds him.”

[2:18]  ¹¹ tn Grk “the will.”

[2:18]  ¹² tn Grk “because of being instructed out of the law.”

[3:2]  ¹³ tn Grk “much in every way.”

[3:2]  ¹⁴ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  ¹⁵ tn Grk “they were.”

[3:2]  ¹⁶ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.