Psalms 25:4-5
Context25:4 Make me understand your ways, O Lord!
Teach me your paths! 1
25:5 Guide me into your truth 2 and teach me.
For you are the God who delivers me;
on you I rely all day long.
Psalms 25:8-9
Context25:8 The Lord is both kind and fair; 3
that is why he teaches sinners the right way to live. 4
25:9 May he show 5 the humble what is right! 6
May he teach 7 the humble his way!
Psalms 25:12
Context25:12 The Lord shows his faithful followers
the way they should live. 8
Psalms 119:5-7
Context119:5 If only I were predisposed 9
to keep your statutes!
119:6 Then I would not be ashamed,
if 10 I were focused on 11 all your commands.
119:7 I will give you sincere thanks, 12
when I learn your just regulations.
Psalms 119:12
Context119:12 You deserve praise, 13 O Lord!
Teach me your statutes!
Psalms 119:35
Context119:35 Guide me 14 in the path of your commands,
for I delight to walk in it. 15
Psalms 139:24
Context139:24 See if there is any idolatrous tendency 16 in me,
and lead me in the reliable ancient path! 17
Micah 4:2
Context4:2 Many nations will come, saying,
“Come on! Let’s go up to the Lord’s mountain,
to the temple 18 of Jacob’s God,
so he can teach us his commands 19
and we can live by his laws.” 20
For Zion will be the source of instruction;
the Lord’s teachings will proceed from Jerusalem. 21
Matthew 28:20
Context28:20 teaching them to obey everything I have commanded you. And remember, 22 I am with you 23 always, to the end of the age.” 24
Colossians 1:9-10
Context1:9 For this reason we also, from the day we heard about you, 25 have not ceased praying for you and asking God 26 to fill 27 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 28 worthily of the Lord and please him in all respects 29 – bearing fruit in every good deed, growing in the knowledge of God,
Colossians 1:1
Context1:1 From Paul, 30 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 4:1-2
Context4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
4:2 Be devoted to prayer, keeping alert in it with thanksgiving.
Hebrews 13:21
Context13:21 equip you with every good thing to do his will, working in us 31 what is pleasing before him through Jesus Christ, to whom be glory forever. 32 Amen.
Hebrews 13:1
Context13:1 Brotherly love must continue.
Hebrews 2:1
Context2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.
![Drag to resize](images/t_arrow.gif)
![Drag to resize](images/d_arrow.gif)
[25:4] 1 sn Teach me your paths. In this context the
[25:5] 2 sn The
[25:8] 3 tn Heb “good and just.”
[25:8] 4 tn Heb “teaches sinners in the way.”
[25:9] 5 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
[25:9] 6 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
[25:9] 7 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
[25:12] 8 tn Heb “Who is this man, the one who fears the
[119:5] 9 tn Heb “if only my ways were established.”
[119:6] 11 tn Heb “I gaze at.”
[119:7] 12 tn Heb “I will give you thanks with an upright heart.”
[119:12] 13 tn Heb “[are] blessed.”
[119:35] 14 tn Or “make me walk.”
[119:35] 15 tn Heb “for in it I delight.”
[139:24] 16 tn Many understand the Hebrew term עֹצֶב (’otsev) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב (derekh ’otsev) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253.
[139:24] 17 tn Heb “in the path of antiquity.” This probably refers to the moral path prescribed by the
[4:2] 20 tn Heb “and we can walk in his paths.”
[4:2] 21 tn Heb “instruction [or, “law”] will go out from Zion, and the word of the
[28:20] 22 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
[28:20] 23 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
[28:20] 24 tc Most
[1:9] 25 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 26 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 27 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
[1:10] 28 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 29 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
[1:1] 30 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[13:21] 31 tc Some
[13:21] 32 tc ‡ Most