Yosua 7:7

7:7 Joshua prayed, ¹  “O, Master, Lord! Why did you bring these people across the Jordan to hand us over to the Amorites so they could destroy us?

Yosua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ²  Achan son of Carmi, son of Zabdi, ³  son of Zerah, from the tribe of Judah, stole some of the riches. ⁴  The Lord was furious with the Israelites. ⁵ 

1 Samuel 14:37

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.

1 Samuel 23:4-12

23:4 So David asked the Lord once again. But again the Lord replied, “Arise, go down to Keilah, for I will give the Philistines into your hand.”

23:5 So David and his men went to Keilah and fought the Philistines. He took away their cattle and thoroughly defeated them. ⁶  David delivered the inhabitants of Keilah.

David Eludes Saul Again

23:6 Now when Abiathar son of Ahimelech had fled to David at Keilah, he had brought with him an ephod. ⁷  23:7 When Saul was told that David had come to Keilah, Saul said, “God has delivered ⁸  him into my hand, for he has boxed himself into a corner by entering a city with two barred gates.” ⁹  23:8 So Saul mustered all his army to go down to Keilah and besiege David and his men. ¹⁰ 

23:9 When David realized that Saul was planning to harm him, ¹¹  he told Abiathar the priest, “Bring the ephod!” 23:10 Then David said, “O Lord God of Israel, your servant has clearly heard that Saul is planning ¹²  to come to Keilah to destroy the city because of me. 23:11 Will the leaders of Keilah deliver me into his hand? Will Saul come down as your servant has heard? O Lord God of Israel, please inform your servant!”

Then the Lord said, “He will come down.” 23:12 David asked, “Will the leaders of Keilah deliver me and my men into Saul’s hand?” The Lord said, “They will deliver you over.”

1 Samuel 30:8

30:8 David inquired of the Lord, saying, “Should I pursue this raiding band? Will I overtake them?” He said to him, “Pursue, for you will certainly overtake them and carry out a rescue!”

1 Samuel 30:2

30:2 They took captive the women who were in it, from the youngest to the oldest, but they did not kill anyone. They simply carried them off and went on their way.

1 Samuel 5:1

The Ark Causes Trouble for the Philistines

5:1 Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod.

1 Samuel 6:3

6:3 They replied, “If you are going to send the ark of ¹³  the God of Israel back, don’t send it away empty. Be sure to return it with a guilt offering. Then you will be healed, and you will understand why his hand is not removed from you.”

1 Samuel 6:7-12

6:7 So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls. 6:8 Then take the ark of the Lord and place it on the cart, and put in a chest beside it the gold objects you are sending to him as a guilt offering. You should then send it on its way. 6:9 But keep an eye on it. If it should go up by the way of its own border to Beth Shemesh, then he has brought this great calamity on us. But if that is not the case, then we will know that it was not his hand that struck us; rather, it just happened to us by accident.”

6:10 So the men did as instructed. ¹⁴  They took two cows that had calves and harnessed them to a cart; they also removed their calves to their stalls. 6:11 They put the ark of the Lord on the cart, along with the chest, the gold mice, and the images of the sores. 6:12 Then the cows went directly on the road to Beth Shemesh. They went along, mooing as they went; they turned neither to the right nor to the left. The leaders of the Philistines were walking along behind them all the way to the border of Beth Shemesh.

Amsal 3:5-6

3:5 Trust ¹⁵  in the Lord with all your heart, ¹⁶ 

and do not rely ¹⁷  on your own understanding. ¹⁸ 

3:6 Acknowledge ¹⁹  him in all your ways, ²⁰ 

and he will make your paths straight. ²¹ 

Yeremia 10:23

10:23 Lord, we know that people do not control their own destiny. ²² 

It is not in their power to determine what will happen to them. ²³ 

[7:7]  ¹ tn Heb “said.”

[7:1]  ² tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ³ 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]  ⁴ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ⁵ 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.

[23:5]  ⁶ tn Heb “and struck them down with a great blow.”

[23:6]  ⁷ tn Heb “an ephod went down in his hand.”

[23:7]  ⁸ tn The MT reading (“God has alienated him into my hand”) in v. 7 is a difficult and uncommon idiom. The use of this verb in Jer 19:4 is somewhat parallel, but not entirely so. Many scholars have therefore suspected a textual problem here, emending the word נִכַּר (nikkar, “alienated”) to סִכַּר (sikkar, “he has shut up [i.e., delivered]”). This is the idea reflected in the translations of the Syriac Peshitta and Vulgate, although it is not entirely clear whether they are reading something different from the MT or are simply paraphrasing what for them too may have been a difficult text. The LXX has “God has sold him into my hands,” apparently reading מַכַר (makar, “sold”) for MT’s נִכַּר. The present translation is a rather free interpretation.

[23:7]  ⁹ tn Heb “with two gates and a bar.” Since in English “bar” could be understood as a saloon, it has been translated as an attributive: “two barred gates.”

[23:8]  ¹⁰ tn Heb “So Saul mustered all his army for battle to go down to Keilah to besiege against David and his men.”

[23:9]  ¹¹ tn Heb “Saul was planning the evil against him.”

[23:10]  ¹² tn Heb “seeking.”

[6:3]  ¹³ tc The LXX and a Qumran ms add “the covenant of the Lord.”

[6:10]  ¹⁴ tn Heb “and the men did so.”

[3:5]  ¹⁵ sn The word בְּטַח (bÿtakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the Lord who is a reliable object of confidence.

[3:5]  ¹⁶ sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).

[3:5]  ¹⁷ tn Heb “do not lean.” The verb שָׁעַן (sha’an, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).

[3:5]  ¹⁸ tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).

[3:6]  ¹⁹ tn Heb “know him.” The verb יָדַע (yadah, “to know”) includes mental awareness of who God is and the consequential submission to his lordship. To know him is to obey him. The sage is calling for a life of trust and obedience in which the disciple sees the Lord in every event and relies on him. To acknowledge the Lord in every event means trusting and obeying him for guidance in right conduct.

[3:6]  ²⁰ tn The term דֶרֶךְ (derekh, “way”) is figurative (hypocatastasis: implied comparison) referring to a person’s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV “in everything you do”; NCV, NLT “in all you do”). This is a call for total commitment in trust for obedience in all things.

[3:6]  ²¹ tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.

[10:23]  ²² tn Heb “Not to the man his way.” For the nuance of “fate, destiny, or the way things turn out” for the Hebrew word “way” see Hag 1:5, Isa 40:27 and probably Ps 49:13 (cf. KBL 218 s.v. דֶּרֶךְ 5). For the idea of “control” or “hold in one’s power” for the preposition “to” see Ps 3:8 (cf. BDB 513 s.v. לְ 5.b[a]).

[10:23]  ²³ tn Heb “Not to a man the walking and the establishing his step.”