Ulangan 1:38

1:38 However, Joshua son of Nun, your assistant, ¹  will go. Encourage him, because he will enable Israel to inherit the land. ² 

Ulangan 31:3

31:3 As for the Lord your God, he is about to cross over before you; he will destroy these nations before you and dispossess them. As for Joshua, he is about to cross before you just as the Lord has said.

Ulangan 31:7

31:7 Then Moses called out to Joshua ³  in the presence of all Israel, “Be strong and courageous, for you will accompany these people to the land that the Lord promised to give their ancestors, ⁴  and you will enable them to inherit it.

Ulangan 31:23

31:23 and the Lord ⁵  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ⁶ 

Bilangan 27:18-23

27:18 The Lord replied ⁷  to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, ⁸  and lay your hand on him; ⁹  27:19 set him ¹⁰  before Eleazar the priest and before the whole community, and commission ¹¹  him publicly. ¹²  27:20 Then you must delegate ¹³  some of your authority ¹⁴  to him, so that the whole community of the Israelites will be obedient. ¹⁵  27:21 And he will stand before Eleazar the priest, who ¹⁶  will seek counsel ¹⁷  for him before the Lord by the decision of the Urim. ¹⁸  At his command ¹⁹  they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”

27:22 So Moses did as the Lord commanded him; he took Joshua and set ²⁰  him before Eleazar the priest and before the whole community. 27:23 He laid his hands on him and commissioned him, just as the Lord commanded, ²¹  by the authority ²²  of Moses.

Bilangan 27:1

Special Inheritance Laws

27:1 ²³ Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, ²⁴  the son Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Bilangan 22:6

22:6 So ²⁵  now, please come and curse this nation ²⁶  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ²⁷  and drive them out of the land. For I know that whoever you bless is blessed, ²⁸  and whoever you curse is cursed.”

Bilangan 22:11-16

22:11 “Look, a nation has come out ²⁹  of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them ³⁰  and drive them out.” ³¹  22:12 But God said to Balaam, “You must not go with them; you must not curse the people, ³²  for they are blessed.” ³³ 

22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, ³⁴  for the Lord has refused to permit me to go ³⁵  with you.” 22:14 So the princes of Moab departed ³⁶  and went back to Balak and said, “Balaam refused to come with us.”

Balaam Accompanies the Moabite Princes

22:15 Balak again sent princes, ³⁷  more numerous and more distinguished than the first. ³⁸  22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming ³⁹  to me.

Bilangan 28:9-10

Weekly Offerings

28:9 “‘On the Sabbath day, you must offer ⁴⁰  two unblemished lambs a year old, and two-tenths of an ephah ⁴¹  of finely ground flour as a grain offering, mixed with olive oil, along with its drink offering. 28:10 This is the burnt offering for every Sabbath, ⁴²  besides the continual burnt offering and its drink offering.

Bilangan 28:20

28:20 And their grain offering is to be of finely ground flour mixed with olive oil. For each bull you must offer three-tenths of an ephah, and two-tenths for the ram.

Bilangan 28:1

Daily Offerings

28:1 ⁴³ The Lord spoke to Moses:

Titus 1:13

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

Titus 1:1

Salutation

1:1 From Paul, ⁴⁴  a slave ⁴⁵  of God and apostle of Jesus Christ, to further the faith ⁴⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:14

1:14 and not pay attention to Jewish myths ⁴⁷  and commands of people who reject the truth.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁴⁸ 

Titus 2:1-3

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁴⁹  sound teaching. 2:2 Older men are to be temperate, dignified, self-controlled, ⁵⁰  sound in faith, in love, and in endurance. ⁵¹  2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good.

Titus 1:1-6

Salutation

1:1 From Paul, ⁵²  a slave ⁵³  of God and apostle of Jesus Christ, to further the faith ⁵⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁵⁵  1:3 But now in his own time ⁵⁶  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’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. 1:6 An elder must be blameless, ⁵⁷  the husband of one wife, ⁵⁸  with faithful children ⁵⁹  who cannot be charged with dissipation or rebellion.

[1:38]  ¹ tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”

[1:38]  ² tn Heb “it”; the referent (the land) has been specified in the translation for clarity.

[31:7]  ³ tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

[31:7]  ⁴ tn Heb “fathers” (also in v. 20).

[31:23]  ⁵ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

[31:23]  ⁶ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.

[27:18]  ⁷ tn Or “said.”

[27:18]  ⁸ sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”

[27:18]  ⁹ sn This symbolic act would indicate the transfer of leadership to Joshua.

[27:19]  ¹⁰ tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”

[27:19]  ¹¹ tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.

[27:19]  ¹² tn Heb “in their eyes.”

[27:20]  ¹³ tn The verb is simply “give,” but in this context giving some of Moses’ honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.

[27:20]  ¹⁴ tc The Greek, Syriac, and Vulgate read “glory” for this form that occurs only here in the Pentateuch. Elsewhere it is rendered “majesty, splendor” (see Ps 96:6). It could even be “vitality” here. The authority being transferred here is both spiritual and civil.

[27:20]  ¹⁵ tn Heb “hear.”

[27:21]  ¹⁶ tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

[27:21]  ¹⁷ tn Heb “ask.”

[27:21]  ¹⁸ sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.

[27:21]  ¹⁹ tn Heb “mouth,” meaning what he will say.

[27:22]  ²⁰ tn Heb “stood.”

[27:23]  ²¹ tn Heb “spoke.”

[27:23]  ²² tn Heb “hand.”

[27:1]  ²³ sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.

[27:1]  ²⁴ tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.

[22:6]  ²⁵ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

[22:6]  ²⁶ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ²⁷ tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

[22:6]  ²⁸ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

[22:11]  ²⁹ tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.

[22:11]  ³⁰ tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).

[22:11]  ³¹ tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.

[22:12]  ³² tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

[22:12]  ³³ tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[22:13]  ³⁴ tc The LXX adds “to your lord.”

[22:13]  ³⁵ tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”

[22:14]  ³⁶ tn Heb “rose up.”

[22:15]  ³⁷ tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.”

[22:15]  ³⁸ tn Heb “than these.”

[22:16]  ³⁹ tn The infinitive construct is the object of the preposition.

[28:9]  ⁴⁰ tn The words “you must offer” are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence.

[28:9]  ⁴¹ sn That is, about 4 quarts.

[28:10]  ⁴² tn Heb “the burnt offering of the Sabbath by its Sabbath.”

[28:1]  ⁴³ sn For additional reading on these chapters, see G. B. Gray, Sacrifice in the Old Testament; A. F. Rainey, “The Order of Sacrifices in the Old Testament Ritual Texts,” Bib 51 (1970): 485-98; N. H. Snaith, The Jewish New Year Festival.

[1:1]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:14]  ⁴⁷ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[1:2]  ⁴⁸ tn Grk “before eternal ages.”

[2:1]  ⁴⁹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:2]  ⁵⁰ tn Or “sensible.”

[2:2]  ⁵¹ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[1:1]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁵⁵ tn Grk “before eternal ages.”

[1:3]  ⁵⁶ 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.

[1:6]  ⁵⁷ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ⁵⁸ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ⁵⁹ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.