Yosua 9:24-25

9:24 They said to Joshua, “It was carefully reported to your subjects ¹  how the Lord your God commanded Moses his servant to assign you the whole land and to destroy all who live in the land from before you. Because of you we were terrified ²  we would lose our lives, so we did this thing. 9:25 So now we are in your power. ³  Do to us what you think is good and appropriate. ⁴ 

Mazmur 84:10

84:10 Certainly ⁵  spending just one day in your temple courts is better

than spending a thousand elsewhere. ⁶ 

I would rather stand at the entrance ⁷  to the temple of my God

than live ⁸  in the tents of the wicked.

Matius 15:26-27

15:26 “It is not right ⁹  to take the children’s bread and throw it to the dogs,” ¹⁰  he said. ¹¹  15:27 “Yes, Lord,” she replied, ¹²  “but even the dogs eat the crumbs that fall from their masters’ table.”

Yakobus 4:8-10

4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ¹³  4:9 Grieve, mourn, ¹⁴  and weep. Turn your laughter ¹⁵  into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ¹⁶  do the quarrels among you come from? Is it not from this, ¹⁷  from your passions that battle inside you? ¹⁸ 

Pengkhotbah 5:6

5:6 Do not let your mouth cause you ¹⁹  to sin,

and do not tell the priest, ²⁰  “It was a mistake!” ²¹ 

Why make God angry at you ²² 

so that he would destroy the work of your hands?”

[9:24]  ¹ tn Heb “your servants.”

[9:24]  ² tn Or “we were very afraid.”

[9:25]  ³ tn Heb “so now, look, we are in your hand.”

[9:25]  ⁴ tn Heb “according to what is good and according to what is upright in your eyes to do us, do.”

[84:10]  ⁵ tn Or “for.”

[84:10]  ⁶ tn Heb “better is a day in your courts than a thousand [spent elsewhere].”

[84:10]  ⁷ tn Heb “I choose being at the entrance of the house of my God over living in the tents of the wicked.” The verb סָפַף (safaf) appears only here in the OT; it is derived from the noun סַף (saf, “threshold”). Traditionally some have interpreted this as a reference to being a doorkeeper at the temple, though some understand it to mean “lie as a beggar at the entrance to the temple” (see HALOT 765 s.v. ספף).

[84:10]  ⁸ tn The verb דּוּר (dur, “to live”) occurs only here in the OT.

[15:26]  ⁹ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ¹⁰ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.

[15:26]  ¹¹ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:27]  ¹² tn Grk “she said.”

[4:8]  ¹³ tn Or “two-minded” (the same description used in 1:8).

[4:9]  ¹⁴ tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[4:9]  ¹⁵ tn Grk “let your laughter be turned.”

[4:1]  ¹⁶ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ¹⁷ tn Grk “from here.”

[4:1]  ¹⁸ tn Grk “in your members [i.e., parts of the body].”

[5:6]  ¹⁹ tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.

[5:6]  ²⁰ tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).

[5:6]  tn Heb “the messenger.” The term מַלְאָךְ (mal’akh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).

[5:6]  ²¹ tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).

[5:6]  ²² tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).