Yosua 22:22

22:22 “El, God, the Lord! ¹  El, God, the Lord! He knows the truth! ²  Israel must also know! If we have rebelled or disobeyed the Lord, ³  don’t spare us ⁴  today!

Yosua 22:1

Joshua Sends Home the Eastern Tribes

22:1 Then Joshua summoned the Reubenites, Gadites, and the half-tribe of Manasseh

Kisah Para Rasul 9:4

9:4 He ⁵  fell to the ground and heard a voice saying to him, “Saul, Saul, ⁶  why are you persecuting me?” ⁷ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ⁸  in Damascus, so that if he found any who belonged to the Way, ⁹  either men or women, he could bring them as prisoners ¹⁰  to Jerusalem. ¹¹ 

Kisah Para Rasul 20:3

20:3 where he stayed ¹²  for three months. Because the Jews had made ¹³  a plot ¹⁴  against him as he was intending ¹⁵  to sail ¹⁶  for Syria, he decided ¹⁷  to return through Macedonia. ¹⁸ 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹⁹  them and saying farewell, ²⁰  he left to go to Macedonia. ²¹ 

Kisah Para Rasul 1:17

1:17 for he was counted as one of us and received a share in this ministry.” ²² 

Mazmur 7:8

7:8 The Lord judges the nations. ²³ 

Vindicate me, Lord, because I am innocent, ²⁴ 

because I am blameless, ²⁵  O Exalted One! ²⁶ 

Mazmur 25:21

25:21 May integrity and godliness protect me,

for I rely on you!

Mazmur 78:72

78:72 David ²⁷  cared for them with pure motives; ²⁸ 

he led them with skill. ²⁹ 

Amsal 11:3

11:3 The integrity of the upright guides them, ³⁰ 

but the crookedness of the unfaithful destroys them. ³¹ 

Amsal 20:7

20:7 The righteous person ³²  behaves in integrity; ³³ 

blessed are his children after him. ³⁴ 

Amsal 20:2

20:2 The king’s terrifying anger ³⁵  is like the roar of a lion;

whoever provokes him ³⁶  sins against himself. ³⁷ 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ³⁸  in the saints’ ³⁹  inheritance in the light.

Kolose 1:1

Salutation

1:1 From Paul, ⁴⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 2:10

2:10 and you have been filled in him, who is the head over every ruler and authority.

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ⁴¹  and for those in Laodicea, and for those who have not met me face to face. ⁴² 

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

[22:22]  ¹ sn Israel’s God is here identified with three names: (1) אֵל (’el), “El” (or “God”); (2) אֱלֹהִים (’elohim), “Elohim” (or “God”), and (3) יְהוָה (yÿhvah), “Yahweh” (or “the Lord”). The name אֵל (’el, “El”) is often compounded with titles, for example, El Elyon, “God Most High.”

[22:22]  ² tn Heb “he knows.”

[22:22]  ³ tn Heb “if in rebellion or if in unfaithfulness against the Lord.”

[22:22]  ⁴ tn Heb “do not save us.” The verb form is singular, being addressed to either collective Israel or the Lord himself. The LXX translates in the third person.

[9:4]  ⁵ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ⁶ tn The double vocative suggests emotion.

[9:4]  ⁷ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:2]  ⁸ sn See the note on synagogue in 6:9.

[9:2]  ⁹ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ¹⁰ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ¹¹ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:3]  ¹² tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ¹³ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ¹⁴ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ¹⁵ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ¹⁶ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ¹⁷ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ¹⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[20:1]  ¹⁹ tn Or “exhorting.”

[20:1]  ²⁰ tn Or “and taking leave of them.”

[20:1]  ²¹ sn Macedonia was the Roman province of Macedonia in Greece.

[1:17]  ²² tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[7:8]  ²³ sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16).

[7:8]  ²⁴ tn Heb “judge me, O Lord, according to my innocence.”

[7:8]  ²⁵ tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.

[7:8]  ²⁶ tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.

[78:72]  ²⁷ tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.

[78:72]  ²⁸ tn Heb “and he shepherded them according to the integrity of his heart.”

[78:72]  ²⁹ tn Heb “and with the understanding of his hands he led them.”

[11:3]  ³⁰ sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity – blamelessness – and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.

[11:3]  ³¹ tc The form is a Kethib/Qere reading. The Qere יְשָׁדֵּם (yÿshadem) is an imperfect tense with the pronominal suffix. The Kethib וְשַׁדָּם (vÿshadam) is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions.

[20:7]  ³² sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.

[20:7]  ³³ tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.

[20:7]  ³⁴ sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing – the respect and the happiness which the parent reflects on them.

[20:2]  ³⁵ tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).

[20:2]  ³⁶ tn The verb מִתְעַבְּרוֹ (mit’abbÿro) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”

[20:2]  ³⁷ sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).

[1:12]  ³⁸ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ³⁹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ⁴⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:1]  ⁴¹ tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁴² tn Grk “as many as have not seen my face in the flesh.”