Ulangan 20:4

20:4 for the Lord your God goes with you to fight on your behalf against your enemies to give you victory.” ¹ 

Yosua 5:13-15

Israel Conquers Jericho

5:13 When Joshua was near ²  Jericho, ³  he looked up and saw a man standing in front of him holding a drawn sword. ⁴  Joshua approached him and asked him, “Are you on our side or allied with our enemies?” ⁵  5:14 He answered, ⁶  “Truly I am the commander of the Lord’s army. ⁷  Now I have arrived!” ⁸  Joshua bowed down with his face to the ground ⁹  and asked, “What does my master want to say to his servant?” 5:15 The commander of the Lord’s army answered Joshua, “Remove your sandals from your feet, because the place where you stand is holy.” Joshua did so.

Mazmur 20:7

20:7 Some trust in chariots and others in horses, ¹⁰ 

but we ¹¹  depend on ¹²  the Lord our God.

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ¹³  in bringing many sons to glory, to make the pioneer ¹⁴  of their salvation perfect through sufferings.

[20:4]  ¹ tn Or “to save you” (so KJV, NASB, NCV); or “to deliver you.”

[5:13]  ² tn Heb “in.”

[5:13]  ³ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[5:13]  ⁴ tn Heb “he lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.” The verb הִנֵּה (hinneh, “look”) invites the reader to view the scene through Joshua’s eyes. By calling the stranger “a man,” the author reflects Joshua’s perspective. The text shortly reveals his true identity (vv. 14-15).

[5:13]  ⁵ tn Heb “Are you for us or for our enemies?”

[5:14]  ⁶ tc Heb “He said, “Neither.” An alternative reading is לוֹ (lo, “[He said] to him”; cf. NEB). This reading is supported by many Hebrew mss, as well as the LXX and Syriac versions. The traditional reading of the MT (לֹא, lo’, “no, neither”) is probably the product of aural confusion (the two variant readings sound the same in Hebrew). Although followed by a number of modern translations (cf. NIV, NRSV), this reading is problematic, for the commander of the Lord’s army would hardly have declared himself neutral.

[5:14]  ⁷ sn The Lord’s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase שַׂר־צְבָא (sar-tsÿva’, “army commander”) in the human sphere, see among many other references Gen 21:22, 32; 26:26; Judg 4:2, 7; 1 Sam 12:9.

[5:14]  ⁸ sn The commander’s appearance seems to be for Joshua’s encouragement. Joshua could now lead Israel into battle knowing that the Lord’s invisible army would ensure victory.

[5:14]  ⁹ tn Heb “Joshua fell on his face to the ground and bowed down.”

[20:7]  ¹⁰ tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.

[20:7]  ¹¹ tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.

[20:7]  ¹² tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord’s name in prayer, the people demonstrate their trust in him.

[2:10]  ¹³ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ¹⁴ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).