Yosua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ¹  Achan son of Carmi, son of Zabdi, ²  son of Zerah, from the tribe of Judah, stole some of the riches. ³  The Lord was furious with the Israelites. ⁴ 

Yosua 7:5

7:5 The men of Ai killed about thirty-six of them and chased them from in front of the city gate all the way to the fissures ⁵  and defeated them on the steep slope. ⁶  The people’s ⁷  courage melted away like water. ⁸ 

Yosua 7:11-12

7:11 Israel has sinned; they have violated my covenantal commandment! ⁹  They have taken some of the riches; ¹⁰  they have stolen them and deceitfully put them among their own possessions. ¹¹  7:12 The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation. ¹²  I will no longer be with you, ¹³  unless you destroy what has contaminated you. ¹⁴ 

Yosua 22:20

22:20 When Achan son of Zerah disobeyed the command about the city’s riches, the entire Israelite community was judged, ¹⁵  though only one man had sinned. He most certainly died for his sin!’” ¹⁶ 

Yosua 22:1

Joshua Sends Home the Eastern Tribes

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

1 Samuel 14:28-29

14:28 Then someone from the army informed him, “Your father put the army under a strict oath ¹⁷  saying, ‘Cursed be the man who eats food today!’ That is why the army is tired.” 14:29 Then Jonathan said, “My father has caused trouble for the land. See how my eyes gleamed ¹⁸  when I tasted just a little of this honey.

1 Samuel 14:36-46

14:36 Saul said, “Let’s go down after the Philistines at night; we will rout ¹⁹  them until the break of day. ²⁰  We won’t leave any of them alive!” ²¹  They replied, “Do whatever seems best to you.” ²²  But the priest said, “Let’s approach God here.” 14:37 So Saul asked God, “Should I go down after the Philistines? Will you deliver them into the hand of Israel?” But he did not answer him that day.

14:38 Then Saul said, “All you leaders of the army come here. Find out ²³  how this sin occurred today. 14:39 For as surely as the Lord, the deliverer of Israel, lives, even if it turns out to be my own son Jonathan, he will certainly die!” But no one from the army said anything. ²⁴ 

14:40 Then he said to all Israel, “You will be on one side, and I and my son Jonathan will be on the other side.” The army replied to Saul, “Do whatever you think is best.”

14:41 Then Saul said, “O Lord God of Israel! If this sin has been committed by me or by my son Jonathan, then, O Lord God of Israel, respond with Urim. But if this sin has been committed by your people Israel, respond with Thummim.” ²⁵  Then Jonathan and Saul were indicated by lot, while the army was exonerated. ²⁶  14:42 Then Saul said, “Cast the lot between me and my son Jonathan!” ²⁷  Jonathan was indicated by lot.

14:43 So Saul said to Jonathan, “Tell me what you have done.” Jonathan told him, “I used the end of the staff that was in my hand to taste a little honey. I must die!” ²⁸  14:44 Saul said, “God will punish me severely if Jonathan doesn’t die!” ²⁹ 

14:45 But the army said to Saul, “Should Jonathan, who won this great victory in Israel, die? May it never be! As surely as the Lord lives, not a single hair of his head will fall to the ground! For it is with the help of God that he has acted today.” So the army rescued Jonathan from death. ³⁰ 

14:46 Then Saul stopped chasing the Philistines, and the Philistines went back home. ³¹ 

1 Samuel 14:2

14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men.

1 Samuel 20:1-2

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ³²  “What have I done? What is my offense? ³³  How have I sinned before your father? For he is seeking my life!”

20:2 Jonathan ³⁴  said to him, “By no means are you going to die! My father does nothing ³⁵  large or small without making me aware of it. ³⁶  Why would my father hide this matter from me? It just won’t happen!”

1 Samuel 20:2

20:2 Jonathan ³⁷  said to him, “By no means are you going to die! My father does nothing ³⁸  large or small without making me aware of it. ³⁹  Why would my father hide this matter from me? It just won’t happen!”

1 Samuel 2:8-12

2:8 He lifts the weak ⁴⁰  from the dust;

he raises ⁴¹  the poor from the ash heap

to seat them with princes

and to bestow on them an honored position. ⁴² 

The foundations of the earth belong to the Lord,

and he has placed the world on them.

2:9 He watches over ⁴³  his holy ones, ⁴⁴ 

but the wicked are made speechless in the darkness,

for it is not by one’s own strength that one prevails.

2:10 The Lord shatters ⁴⁵  his adversaries; ⁴⁶ 

he thunders against them from ⁴⁷  the heavens.

The Lord executes judgment to the ends of the earth.

He will strengthen ⁴⁸  his king

and exalt the power ⁴⁹  of his anointed one.” ⁵⁰ 

2:11 Then Elkanah went back home to Ramah. But the boy was serving the Lord under the supervision of ⁵¹  Eli the priest.

Eli’s Sons Misuse Their Sacred Office

2:12 The sons of Eli were wicked men. ⁵²  They did not recognize the Lord’s authority. ⁵³ 

1 Samuel 2:2

2:2 No one is holy ⁵⁴  like the Lord!

There is no one other than you!

There is no rock ⁵⁵  like our God!

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵⁶  sound teaching.

Titus 3:8

Summary of the Letter

3:8 This saying ⁵⁷  is trustworthy, and I want you to insist on such truths, ⁵⁸  so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.

Titus 1:3-4

1:3 But now in his own time ⁵⁹  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus 1:10-11

1:10 For there are many ⁶⁰  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁶¹  1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Ibrani 12:15-16

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ⁶²  and causing trouble, and through him many become defiled. 12:16 And see to it that no one becomes ⁶³  an immoral or godless person like Esau, who sold his own birthright for a single meal. ⁶⁴ 

[7:1]  ¹ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ² tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ³ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ⁴ tn Heb “the anger of the Lord burned against the sons of Israel.”

[7:1]  sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon the entire nation.

[7:5]  ⁵ tn The meaning and correct translation of the Hebrew word שְׁבָרִים (shÿvarim) is uncertain. The translation “fissures” is based on usage of the plural form of the noun in Ps 60:4 HT (60:2 ET), where it appears to refer to cracks in the earth caused by an earthquake. Perhaps deep ravines or gorges are in view, or the word is a proper noun (“all the way to Shebarim”).

[7:5]  ⁶ sn The precise geographical location of the Israelite defeat at this “steep slope” is uncertain.

[7:5]  ⁷ tn Or “army’s.”

[7:5]  ⁸ tn Heb “and the heart of the people melted and became water.”

[7:11]  ⁹ tn Heb “They have violated my covenant which I commanded them.”

[7:11]  ¹⁰ tn Heb “what was set apart [to the Lord].”

[7:11]  ¹¹ tn Heb “and also they have stolen, and also they have lied, and also they have placed [them] among their items.”

[7:12]  ¹² tn Heb “they turn [the] back before their enemies because they are set apart [to destruction by the Lord].”

[7:12]  ¹³ tn The second person pronoun is plural in Hebrew, indicating these words are addressed to the entire nation.

[7:12]  ¹⁴ tn Heb “what is set apart [to destruction by the Lord] from your midst.”

[22:20]  ¹⁵ tn Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the Lord] and against all the assembly of Israel there was anger?”

[22:20]  ¹⁶ tn The second half of the verse reads literally, “and he [was] one man, he did not die for his sin.” There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, “and he was not the only one to die because of his sin.” (2) Another option, the one reflected in the translation, is to take the words וְהוּא אִישׁ אֶחָד (vÿhu’ ’ish ’ekhad, “and he [was] one man”) as a concessive clause and join it with what precedes. The remaining words (לֹא גָוַע בַּעֲוֹנוֹ, lo’ gava’ ba’avono) must then be taken as a rhetorical question (“Did he not die for his sin?”). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240.

[14:28]  ¹⁷ tn Heb “your father surely put the army under an oath.” The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath.

[14:29]  ¹⁸ tc The LXX reads “saw.” See v. 27.

[14:36]  ¹⁹ tn Heb “plunder.”

[14:36]  ²⁰ tn Heb “until the light of the morning.”

[14:36]  ²¹ tn Heb “and there will not be left among them a man.”

[14:36]  ²² tn Heb “all that is good in your eyes.” So also in v. 40.

[14:38]  ²³ tn Heb “know and see.”

[14:39]  ²⁴ tn Heb “and there was no one answering from all the army.”

[14:41]  ²⁵ tc Heb “to the Lord God of Israel: ‘Give what is perfect.’” The Hebrew textual tradition has accidentally omitted several words here. The present translation follows the LXX (as do several English versions, cf. NAB, NRSV, TEV). See P. K. McCarter, I Samuel (AB), 247-48, and R. W. Klein, 1 Samuel (WBC), 132.

[14:41]  sn The Urim and Thummim were used for lot casting in ancient Israel. Their exact identity is uncertain; they may have been specially marked stones drawn from a bag. See Exod 28:30; Lev 8:8, and Deut 33:8, as well as the discussion in R. W. Klein, 1 Samuel (WBC), 140.

[14:41]  ²⁶ tn Heb “went out.”

[14:42]  ²⁷ tc The LXX includes the following words: “Whomever the Lord will indicate by the lot, let him die! And the people said to Saul, ‘It is not this word.’ But Saul prevailed over the people, and they cast lots between him and between Jonathan his son.”

[14:43]  ²⁸ tn Heb “Look, I, I will die.” Apparently Jonathan is acquiescing to his anticipated fate of death. However, the words may be taken as sarcastic (“Here I am about to die!”) or as a question, “Must I now die?” (cf. NAB, NIV, NCV, NLT).

[14:44]  ²⁹ tn Heb “So God will do and so he will add, surely you will certainly die, Jonathan.”

[14:45]  ³⁰ tn Heb “and he did not die.”

[14:46]  ³¹ tn Heb “to their place.”

[20:1]  ³² tn Heb “and he came and said before Jonathan.”

[20:1]  ³³ tn Heb “What is my guilt?”

[20:2]  ³⁴ tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.

[20:2]  ³⁵ tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading “he will not do,” rather than the Kethib of the MT (“do to him”).

[20:2]  ³⁶ tn Heb “without uncovering my ear.”

[20:2]  ³⁷ tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.

[20:2]  ³⁸ tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading “he will not do,” rather than the Kethib of the MT (“do to him”).

[20:2]  ³⁹ tn Heb “without uncovering my ear.”

[2:8]  ⁴⁰ tn Or “lowly”; Heb “insignificant.”

[2:8]  ⁴¹ tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.

[2:8]  ⁴² tn Heb “a seat of honor.”

[2:9]  ⁴³ tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:9]  ⁴⁴ tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.

[2:10]  ⁴⁵ tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:10]  ⁴⁶ tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.

[2:10]  ⁴⁷ tn The Hebrew preposition here has the sense of “from within.”

[2:10]  ⁴⁸ tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.

[2:10]  ⁴⁹ tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”

[2:10]  ⁵⁰ tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.

[2:10]  sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.

[2:11]  ⁵¹ tn Heb “with [or “before”] the face of.”

[2:12]  ⁵² tn Heb “sons of worthlessness.”

[2:12]  ⁵³ tn Heb “they did not know the Lord.” The verb here has the semantic nuance “recognize the authority of.” Eli’s sons obviously knew who the Lord was; they served in his sanctuary. But they did not recognize his moral authority.

[2:2]  ⁵⁴ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ⁵⁵ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[2:1]  ⁵⁶ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:8]  ⁵⁷ sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.

[3:8]  ⁵⁸ tn Grk “concerning these things.”

[1:3]  ⁵⁹ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:10]  ⁶⁰ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ⁶¹ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[12:15]  ⁶² tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[12:15]  sn An allusion to Deut 29:18.

[12:16]  ⁶³ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ⁶⁴ sn An allusion to Gen 27:34-41.