Deuteronomy 6:6-7

Exhortation to Teach the Covenant Principles

6:6 These words I am commanding you today must be kept in mind, 6:7 and you must teach ¹  them to your children and speak of them as you sit in your house, as you walk along the road, ²  as you lie down, and as you get up.

Deuteronomy 11:18

11:18 Fix these words of mine into your mind and being, ³  and tie them as a reminder on your hands and let them be symbols ⁴  on your forehead.

Deuteronomy 11:1

Reiteration of the Call to Obedience

11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments ⁵  at all times.

Deuteronomy 22:19

22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation ⁶  ruined the reputation ⁷  of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.

Proverbs 3:1-4

Exhortations to Seek Wisdom and Walk with the Lord ⁸ 

3:1 My child, ⁹  do not forget my teaching,

but let your heart keep ¹⁰  my commandments,

3:2 for they will provide ¹¹  a long and full life, ¹² 

and they will add well-being ¹³  to you.

3:3 Do not let truth and mercy ¹⁴  leave you;

bind them around your neck,

write them on the tablet of your heart. ¹⁵ 

3:4 Then you will find ¹⁶  favor and good understanding, ¹⁷ 

in the sight of God and people. ¹⁸ 

Ezekiel 40:4

40:4 The man said to me, “Son of man, watch closely, listen carefully, and pay attention ¹⁹  to everything I show you, for you have been brought here so that I can show it to you. ²⁰  Tell the house of Israel everything you see.”

Luke 9:44

9:44 “Take these words to heart, ²¹  for the Son of Man is going to be betrayed into the hands of men.” ²² 

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

[6:7]  ¹ 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]  ² tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[11:18]  ³ tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.

[11:18]  ⁴ tn On the Hebrew term טוֹטָפֹת (totafot, “reminders”), cf. Deut 6:4-9.

[11:1]  ⁵ tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).

[22:19]  ⁶ tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.

[22:19]  ⁷ tn Heb “brought forth a bad name.”

[3:1]  ⁸ sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).

[3:1]  ⁹ tn Heb “my son” (likewise in vv. 11, 21).

[3:1]  ¹⁰ tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”

[3:2]  ¹¹ tn The phrase “they will provide” does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.

[3:2]  ¹² tn Heb “length of days and years of life” (so NASB, NRSV). The idiom “length of days” refers to a prolonged life and “years of life” signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, 51). The term “life” refers to earthly felicity combined with spiritual blessedness (BDB 313 s.v. חַיִּים).

[3:2]  ¹³ tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.

[3:3]  ¹⁴ tn The two words חֶסֶד וֶאֶמֶת (khesed ve’emet, “mercy and truth”) form a nominal hendiadys, the second word becoming an adjective: “faithful covenant love” or “loyal [covenant] love and faithfulness.”

[3:3]  ¹⁵ sn This involves two implied comparisons (hypocatastasis). One is a comparison of living out the duties and responsibilities taught with binding a chain around the neck, and the other is a comparison of the inward appropriation of the teachings with writing them on a tablet. So the teachings are not only to become the lifestyle of the disciple but his very nature.

[3:4]  ¹⁶ tn The form וּמְצָא (umÿtsa’, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).

[3:4]  ¹⁷ tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel-tov, “good understanding”) to שֵׁם־טוֹב (shem-tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.

[3:4]  ¹⁸ tn Heb “man.”

[40:4]  ¹⁹ tn Heb “look with your eyes, hear with your ears, and set your mind on.”

[40:4]  ²⁰ tn Heb “in order to show (it) to you.”

[9:44]  ²¹ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ²² tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.