Genesis 17:23-27

17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) ¹  and circumcised them ²  on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old ³  when he was circumcised; ⁴  17:25 his son Ishmael was thirteen years old ⁵  when he was circumcised. 17:26 Abraham and his son Ishmael were circumcised on the very same day. 17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.

Deuteronomy 4:9-10

Reminder of the Horeb Covenant

4:9 Again, however, pay very careful attention, ⁶  lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren. 4:10 You ⁷  stood before the Lord your God at Horeb and he ⁸  said to me, “Assemble the people before me so that I can tell them my commands. ⁹  Then they will learn to revere me all the days they live in the land, and they will instruct their children.”

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 ¹⁰  them to your children and speak of them as you sit in your house, as you walk along the road, ¹¹  as you lie down, and as you get up.

Deuteronomy 11:19-21

11:19 Teach them to your children and speak of them as you sit in your house, as you walk along the road, ¹²  as you lie down, and as you get up. 11:20 Inscribe them on the doorframes of your houses and on your gates 11:21 so that your days and those of your descendants may be extended in the land which the Lord promised to give to your ancestors, like the days of heaven itself. ¹³ 

Deuteronomy 32:46

32:46 he said to them, “Keep in mind all the words I am solemnly proclaiming to you today; you must command your children to observe carefully all the words of this law.

Joshua 24:15

24:15 If you have no desire ¹⁴  to worship ¹⁵  the Lord, choose today whom you will worship, ¹⁶  whether it be the gods whom your ancestors ¹⁷  worshiped ¹⁸  beyond the Euphrates, ¹⁹  or the gods of the Amorites in whose land you are living. But I and my family ²⁰  will worship ²¹  the Lord!”

Joshua 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.

Joshua 1:9

1:9 I repeat, ²²  be strong and brave! Don’t be afraid and don’t panic, ²³  for I, the Lord your God, am with you in all you do.” ²⁴ 

Job 1:5

1:5 When ²⁵  the days of their feasting were finished, ²⁶  Job would send ²⁷  for them and sanctify ²⁸  them; he would get up early ²⁹  in the morning and offer burnt offerings according to ³⁰  the number of them all. For Job thought, “Perhaps ³¹  my children ³²  have sinned and cursed ³³  God in their hearts.” This was Job’s customary practice. ³⁴ 

Psalms 78:2-9

78:2 I will sing a song that imparts wisdom;

I will make insightful observations about the past. ³⁵ 

78:3 What we have heard and learned ³⁶  –

that which our ancestors ³⁷  have told us –

78:4 we will not hide from their ³⁸  descendants.

We will tell the next generation

about the Lord’s praiseworthy acts, ³⁹ 

about his strength and the amazing things he has done.

78:5 He established a rule ⁴⁰  in Jacob;

he set up a law in Israel.

He commanded our ancestors

to make his deeds known to their descendants, ⁴¹ 

78:6 so that the next generation, children yet to be born,

might know about them.

They will grow up and tell their descendants about them. ⁴² 

78:7 Then they will place their confidence in God.

They will not forget the works of God,

and they will obey ⁴³  his commands.

78:8 Then they will not be like their ancestors,

who were a stubborn and rebellious generation,

a generation that was not committed

and faithful to God. ⁴⁴ 

78:9 The Ephraimites ⁴⁵  were armed with bows, ⁴⁶ 

but they retreated in the day of battle. ⁴⁷ 

Proverbs 6:20-22

6:20 My child, guard the commands of your father

and do not forsake the instruction of your mother.

6:21 Bind them ⁴⁸  on your heart continually;

fasten them around your neck.

6:22 When you walk about, ⁴⁹  they ⁵⁰  will guide you;

when you lie down, they will watch over you;

when you wake up, ⁵¹  they will talk ⁵²  to you.

Proverbs 22:6

22:6 Train ⁵³  a child ⁵⁴  in the way that he should go, ⁵⁵ 

and when he is old he will not turn from it. ⁵⁶ 

Isaiah 38:19

38:19 The living person, the living person, he gives you thanks,

as I do today.

A father tells his sons about your faithfulness.

Ephesians 6:4

6:4 Fathers, ⁵⁷  do not provoke your children to anger, ⁵⁸  but raise them up in the discipline and instruction of the Lord.

Ephesians 6:1

6:1 Children, ⁵⁹  obey your parents in the Lord ⁶⁰  for this is right.

Ephesians 3:4

3:4 When reading this, ⁶¹  you will be able to ⁶²  understand my insight into this secret ⁶³  of Christ.

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁶⁴  for the sake of you Gentiles –

Ephesians 3:5

3:5 Now this secret ⁶⁵  was not disclosed to people ⁶⁶  in former ⁶⁷  generations as it has now been revealed to his holy apostles and prophets by ⁶⁸  the Spirit,

Ephesians 3:12

3:12 in whom we have boldness and confident access ⁶⁹  to God ⁷⁰  because of ⁷¹  Christ’s ⁷²  faithfulness. ⁷³ 

Ephesians 3:2

3:2 if indeed ⁷⁴  you have heard of the stewardship ⁷⁵  of God’s grace that was given to me for you,

Ephesians 1:5

1:5 He did this by predestining ⁷⁶  us to adoption as his ⁷⁷  sons ⁷⁸  through Jesus Christ, according to the pleasure ⁷⁹  of his will –

Ephesians 3:15

3:15 from ⁸⁰  whom every family ⁸¹  in heaven and on the earth is named.

[17:23]  ¹ tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”

[17:23]  ² tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.

[17:24]  ³ tn Heb “the son of ninety-nine years.”

[17:24]  ⁴ tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).

[17:25]  ⁵ tn Heb “the son of thirteen years.”

[4:9]  ⁶ tn Heb “watch yourself and watch your soul carefully.”

[4:10]  ⁷ tn The text begins with “(the) day (in) which.” In the Hebrew text v. 10 is subordinate to v. 11, but for stylistic reasons the translation treats v. 10 as an independent clause, necessitating the omission of the subordinating temporal phrase at the beginning of the verse.

[4:10]  ⁸ tn Heb “the Lord.” See note on “he” in 4:3.

[4:10]  ⁹ tn Heb “my words.” See v. 13; in Hebrew the “ten commandments” are the “ten words.”

[6:7]  ¹⁰ 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]  ¹¹ tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[11:19]  ¹² tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[11:21]  ¹³ tn Heb “like the days of the heavens upon the earth,” that is, forever.

[24:15]  ¹⁴ tn Heb “if it is bad in your eyes.”

[24:15]  ¹⁵ tn Or “to serve.”

[24:15]  ¹⁶ tn Or “will serve.”

[24:15]  ¹⁷ tn Heb “your fathers.”

[24:15]  ¹⁸ tn Or “served.”

[24:15]  ¹⁹ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:15]  ²⁰ tn Heb “house.”

[24:15]  ²¹ tn Or “will serve.”

[1:9]  ²² tn Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.

[1:9]  ²³ tn Or perhaps, “don’t get discouraged!”

[1:9]  ²⁴ tn Heb “in all which you go.”

[1:5]  ²⁵ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

[1:5]  ²⁶ tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

[1:5]  ²⁷ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

[1:5]  ²⁸ tn Or “purify.”

[1:5]  ²⁹ tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

[1:5]  ³⁰ tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

[1:5]  ³¹ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

[1:5]  ³² tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

[1:5]  ³³ tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

[1:5]  ³⁴ tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).

[78:2]  ³⁵ tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה+מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4).

[78:3]  ³⁶ tn Or “known.”

[78:3]  ³⁷ tn Heb “fathers” (also in vv. 5, 8, 12, 57).

[78:4]  ³⁸ tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).

[78:4]  ³⁹ tn Heb “to a following generation telling the praises of the Lord.” “Praises” stand by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.

[78:5]  ⁴⁰ tn The Hebrew noun עֵדוּת (’edut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).

[78:5]  ⁴¹ tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the Lord’s mighty deeds (see vv. 3-4).

[78:6]  ⁴² tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”

[78:7]  ⁴³ tn Heb “keep.”

[78:8]  ⁴⁴ tn Heb “a generation that did not make firm its heart and whose spirit was not faithful with God.” The expression “make firm the heart” means “to be committed, devoted” (see 1 Sam 7:3).

[78:9]  ⁴⁵ tn Heb “the sons of Ephraim.” Ephraim probably stands here by synecdoche (part for whole) for the northern kingdom of Israel.

[78:9]  ⁴⁶ tn Heb “ones armed, shooters of bow.” It is possible that the term נוֹשְׁקֵי (noshÿqey, “ones armed [with]”) is an interpretive gloss for the rare רוֹמֵי (romey, “shooters of”; on the latter see BDB 941 s.v. I רָמָה). The phrase נוֹשְׁקֵי קֶשֶׁת (noshÿqey qeshet, “ones armed with a bow”) appears in 1 Chr 12:2; 2 Chr 17:17.

[78:9]  ⁴⁷ sn They retreated. This could refer to the northern tribes’ failure to conquer completely their allotted territory (see Judg 1), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10-11).

[6:21]  ⁴⁸ sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.

[6:22]  ⁴⁹ tn The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term הָלַךְ (halakh) in this verbal stem means “to go about; to go to and fro.” The use of these terms in v. 22 also alludes to Deut 6:7.

[6:22]  ⁵⁰ tn Heb “it will guide you.” The verb is singular and the instruction is the subject.

[6:22]  ⁵¹ tn In both of the preceding cola an infinitive construct was used for the temporal clauses; now the construction uses a perfect tense with vav (ו) consecutive. The verb would then be equivalent to an imperfect tense, but subordinated as a temporal clause here.

[6:22]  ⁵² sn The Hebrew verb means “talk” in the sense of “to muse; to complain; to meditate”; cf. TEV, NLT “advise you.” Instruction bound to the heart will speak to the disciple on awaking.

[22:6]  ⁵³ tn The verb חָנַךְ (khanakh) means “to train up; to dedicate” (BDB 335 s.v.; HALOT 334 s.v. חנך). The verb is used elsewhere to refer to dedicating a house (Deut 20:5; 1 Kgs 8:63; 2 Chr 7:5). The related noun חֲנֻכָה (khanukhah) means “dedication; consecration” (BDB 335 s.v.; HALOT 334 s.v.), and is used in reference to the dedication or consecration of altars (Num 7:10; 2 Chr 7:9), the temple (Ps 30:1), and town walls (Neh 12:27). The related adjective חָנִיךְ (khanikh) describes “trained, tried, experienced” men (BDB 335 s.v.; Gen 14:14). In the related cognate languages the verb has similar meanings: Aramaic “to train,” Ethiopic “to initiate,” and Arabic IV “to learn; to make experienced” (HALOT 334 s.v.). This proverb pictures a child who is dedicated by parents to the Lord and morally trained to follow him. On the other hand, a popular expositional approach suggests that it means “to motivate.” This view is based on a cognate Arabic root II which (among many other things) refers to the practice of rubbing the palate of a newborn child with date juice or olive oil to motivate the child to suck. While this makes an interesting sermon illustration, it is highly unlikely that this concept was behind this Hebrew verb. The Arabic meaning is late and secondary – the Arabic term did not have this meaning until nearly a millennium after this proverb was written.

[22:6]  ⁵⁴ tn The term נַעַר (na’ar) is traditionally translated “child” here (so almost all English versions), but might mean “youth.” The noun can refer to a broad range of ages (see BDB 654-55 s.v.; HALOT 707 s.v.): infant (Exod 2:6), weaned child (1 Sam 1:24), young child (Jer 1:6), lad (Gen 22:12), adolescent (Gen 37:2), or young man of marriageable age (Gen 34:19). The context focuses on the child’s young, formative years. The Talmud says this would be up to the age of twenty-four.

[22:6]  ⁵⁵ tn The expression in Hebrew is עַל־פִּי דַּרְכּוֹ (’al-pi darko), which can be rendered “according to his way”; NEB “Start a boy on the right road.” The expression “his way” is “the way he should go”; it reflects the point the book of Proverbs is making that there is a standard of life to which he must attain. Saadia, a Jewish scholar who lived a.d. 882-942, first suggested that this could mean the child should be trained according to his inclination or bent of mind. This may have some merit in practice, but it is not likely what the proverb had in mind. In the book of Proverbs there are only two ways that a person can go, the way of the wise or righteousness, and the way of the fool. One takes training, and the other does not. Ralbag, in fact, offered a satirical interpretation: “Train a child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (J. H. Greenstone, Proverbs, 234). C. H. Toy says the expression means “in accordance with the manner of life to which he is destined (Proverbs [ICC], 415). W. McKane says, “There is only one right way – the way of life – and the educational discipline which directs young men along this way is uniform” (Proverbs [OTL], 564). This phrase does not describe the concept perpetuated by a modern psychological interpretation of the verse: Train a child according to his personality trait.

[22:6]  ⁵⁶ sn The expected consequence of such training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training – but there may be an occasional exception.

[6:4]  ⁵⁷ tn Or perhaps “Parents” (so TEV, CEV). The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.b).

[6:4]  ⁵⁸ tn Or “do not make your children angry.” BDAG 780 s.v. παροργίζω states “make angry.” The Greek verb in Col 3:21 is a different one with a slightly different nuance.

[6:1]  ⁵⁹ tn The use of the article τά (ta) with τέκνα (tekna) functions in a generic way to distinguish this group from husbands, wives, fathers and slaves and is left, therefore, untranslated. The generic article is used with γύναῖκες (gunaikes) in 5:22, ἄνδρες (andres) in 5:25, δοῦλοι (douloi) in 6:5, and κύριοι (kurioi) in 6:9.

[6:1]  ⁶⁰ tc B D* F G as well as a few versional and patristic representatives lack “in the Lord” (ἐν κυρίῳ, en kuriw), while the phrase is well represented in Ì⁴⁶ א A D¹ I^vid Ψ 0278 0285 33 1739 1881 Ï sy co. Scribes may have thought that the phrase could be regarded a qualifier on the kind of parents a child should obey (viz., only Christian parents), and would thus be tempted to delete the phrase to counter such an interpretation. It is unlikely that the phrase would have been added, since the form used to express such sentiment in this Haustafel is ὡς τῷ κυρίῳ/Χριστῷ (Jw" tw kuriw/Cristw, “as to the Lord/Christ”; see 5:22; 6:5). Even though the witnesses for the omission are impressive, it is more likely that the phrase was deleted than added by scribal activity.

[3:4]  ⁶¹ tn Grk “which, when reading.”

[3:4]  ⁶² tn Grk “you are able to.”

[3:4]  ⁶³ tn Or “mystery.”

[3:1]  ⁶⁴ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[3:5]  ⁶⁵ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ⁶⁶ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ⁶⁷ tn Grk “other.”

[3:5]  ⁶⁸ tn Or “in.”

[3:12]  ⁶⁹ tn Grk “access in confidence.”

[3:12]  ⁷⁰ tn The phrase “to God” is not in the text, but is clearly implied by the preceding, “access.”

[3:12]  ⁷¹ tn Grk “through,” “by way of.”

[3:12]  ⁷² tn Grk “his.”

[3:12]  ⁷³ tn Or “faith in him.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:2]  ⁷⁴ sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

[3:2]  ⁷⁵ tn Or “administration,” “dispensation,” “commission.”

[1:5]  ⁷⁶ tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).

[1:5]  ⁷⁷ tn Grk “to himself” after “through Jesus Christ.”

[1:5]  ⁷⁸ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”

[1:5]  ⁷⁹ tn Or “good pleasure.”

[3:15]  ⁸⁰ tn Or “by.”

[3:15]  ⁸¹ tn Or “the whole family.”