Yosua 10:25

10:25 Then Joshua said to them, “Don’t be afraid and don’t panic! ¹  Be strong and brave, for the Lord will do the same thing to all your enemies you fight.

Yosua 10:1

Israel Defeats an Amorite Coalition

10:1 Adoni-Zedek, king of Jerusalem, ²  heard how Joshua captured Ai and annihilated it and its king as he did Jericho ³  and its king. ⁴  He also heard how ⁵  the people of Gibeon made peace with Israel and lived among them.

1 Samuel 17:36-37

17:36 Your servant has struck down both the lion and the bear. This uncircumcised Philistine will be just like one of them. ⁶  For he has defied the armies of the living God!” 17:37 David went on to say, “The Lord who delivered me from the lion and the bear will also deliver me from the hand of this Philistine!” Then Saul said to David, “Go! The Lord will be with you.” ⁷ 

Mazmur 9:10

9:10 Your loyal followers trust in you, ⁸ 

for you, Lord, do not abandon those who seek your help. ⁹ 

Mazmur 9:2

9:2 I will be happy and rejoice in you!

I will sing praises to you, O sovereign One! ¹⁰ 

Kolose 1:10

1:10 so that you may live ¹¹  worthily of the Lord and please him in all respects ¹²  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:10

1:10 so that you may live ¹³  worthily of the Lord and please him in all respects ¹⁴  – bearing fruit in every good deed, growing in the knowledge of God,

Efesus 3:20

3:20 Now to him who by the power that is working within us ¹⁵  is able to do far beyond ¹⁶  all that we ask or think,

Efesus 3:2

3:2 if indeed ¹⁷  you have heard of the stewardship ¹⁸  of God’s grace that was given to me for you,

Titus 1:1

Salutation

1:1 From Paul, ¹⁹  a slave ²⁰  of God and apostle of Jesus Christ, to further the faith ²¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ²²  a slave ²³  of God and apostle of Jesus Christ, to further the faith ²⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[10:25]  ¹ tn Or perhaps “and don’t get discouraged!”

[10:1]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ³ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:1]  ⁴ tn Heb “as he had done to Jericho and to its king, so he did to Ai and to its king.”

[10:1]  ⁵ tn Heb “and how.”

[17:36]  ⁶ tc The LXX includes here the following words not found in the MT: “Should I not go and smite him, and remove today reproach from Israel? For who is this uncircumcised one?”

[17:37]  ⁷ tn Or “Go, and may the Lord be with you” (so NASB, NCV, NRSV).

[9:10]  ⁸ tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the Lord’s “name” means to be his follower, recognizing his authority and maintaining loyalty to him. See Ps 91:14, where “knowing” the Lord’s “name” is associated with loving him.

[9:10]  ⁹ tn Heb “the ones who seek you.”

[9:2]  ¹⁰ tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ’elyo/) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

[1:10]  ¹¹ 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]  ¹² 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.”

[1:10]  ¹³ 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]  ¹⁴ 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.”

[3:20]  ¹⁵ sn On the power that is working within us see 1:19-20.

[3:20]  ¹⁶ tn Or “infinitely beyond,” “far more abundantly than.”

[3:2]  ¹⁷ 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]  ¹⁸ tn Or “administration,” “dispensation,” “commission.”

[1:1]  ¹⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ²² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²³ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”