Bilangan 27:16-23

27:16 “Let the Lord, the God of the spirits of all humankind, ¹  appoint ²  a man over the community, 27:17 who will go out before them, and who will come in before them, ³  and who will lead them out, and who will bring them in, so that ⁴  the community of the Lord may not be like sheep that have no shepherd.”

27:18 The Lord replied ⁵  to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, ⁶  and lay your hand on him; ⁷  27:19 set him ⁸  before Eleazar the priest and before the whole community, and commission ⁹  him publicly. ¹⁰  27:20 Then you must delegate ¹¹  some of your authority ¹²  to him, so that the whole community of the Israelites will be obedient. ¹³  27:21 And he will stand before Eleazar the priest, who ¹⁴  will seek counsel ¹⁵  for him before the Lord by the decision of the Urim. ¹⁶  At his command ¹⁷  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 ¹⁸  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, ¹⁹  by the authority ²⁰  of Moses.

Ulangan 31:7-8

31:7 Then Moses called out to Joshua ²¹  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, ²²  and you will enable them to inherit it. 31:8 The Lord is indeed going before you – he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!”

Ulangan 34:9

The Epitaph of Moses

34:9 Now Joshua son of Nun was full of the spirit of wisdom, for Moses had placed his hands on him; ²³  and the Israelites listened to him and did just what the Lord had commanded Moses.

Ulangan 34:1

The Death of Moses

34:1 Then Moses ascended from the deserts of Moab to Mount Nebo, to the summit of Pisgah, which is opposite Jericho. ²⁴  The Lord showed him the whole land – Gilead to Dan,

Ulangan 22:11-12

22:11 You must not wear clothing made with wool and linen meshed together. ²⁵  22:12 You shall make yourselves tassels ²⁶  for the four corners of the clothing you wear.

Ulangan 22:17

22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out ²⁷  before the city’s elders.

Ulangan 28:5-9

28:5 Your basket and your mixing bowl will be blessed. 28:6 You will be blessed when you come in and blessed when you go out. ²⁸  28:7 The Lord will cause your enemies who attack ²⁹  you to be struck down before you; they will attack you from one direction ³⁰  but flee from you in seven different directions. 28:8 The Lord will decree blessing for you with respect to your barns and in everything you do – yes, he will bless you in the land he ³¹  is giving you. 28:9 The Lord will designate you as his holy people just as he promised you, if you keep his commandments ³²  and obey him. ³³ 

Kisah Para Rasul 20:25-29

20:25 “And now ³⁴  I know that none ³⁵  of you among whom I went around proclaiming the kingdom ³⁶  will see me ³⁷  again. 20:26 Therefore I declare ³⁸  to you today that I am innocent ³⁹  of the blood of you all. ⁴⁰  20:27 For I did not hold back from ⁴¹  announcing ⁴²  to you the whole purpose ⁴³  of God. 20:28 Watch out for ⁴⁴  yourselves and for all the flock of which ⁴⁵  the Holy Spirit has made you overseers, ⁴⁶  to shepherd the church of God ⁴⁷  that he obtained ⁴⁸  with the blood of his own Son. ⁴⁹  20:29 I know that after I am gone ⁵⁰  fierce wolves ⁵¹  will come in among you, not sparing the flock.

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ⁵²  and spoken many words of encouragement ⁵³  to the believers there, ⁵⁴  he came to Greece, ⁵⁵ 

Pengkhotbah 1:15

1:15 What is bent ⁵⁶  cannot be straightened, ⁵⁷ 

and what is missing ⁵⁸  cannot be supplied. ⁵⁹ 

[27:16]  ¹ tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”

[27:16]  ² tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.

[27:17]  ³ sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).

[27:17]  ⁴ tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.

[27:18]  ⁵ tn Or “said.”

[27:18]  ⁶ 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]  ⁷ sn This symbolic act would indicate the transfer of leadership to Joshua.

[27:19]  ⁸ tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”

[27:19]  ⁹ 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]  ¹⁰ tn Heb “in their eyes.”

[27:20]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “hear.”

[27:21]  ¹⁴ tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

[27:21]  ¹⁵ tn Heb “ask.”

[27:21]  ¹⁶ 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]  ¹⁷ tn Heb “mouth,” meaning what he will say.

[27:22]  ¹⁸ tn Heb “stood.”

[27:23]  ¹⁹ tn Heb “spoke.”

[27:23]  ²⁰ tn Heb “hand.”

[31:7]  ²¹ tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

[31:7]  ²² tn Heb “fathers” (also in v. 20).

[34:9]  ²³ sn See Num 27:18.

[34:1]  ²⁴ sn For the geography involved, see note on the term “Pisgah” in Deut 3:17.

[34:1]  map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[22:11]  ²⁵ tn The Hebrew term שַׁעַטְנֵז (sha’atnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] + עַטְנַז [’atnaz, “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not.

[22:12]  ²⁶ tn Heb “twisted threads” (גְּדִלִים, gÿdilim) appears to be synonymous with צִיצִת (tsitsit) which, in Num 15:38, occurs in a passage instructing Israel to remember the covenant. Perhaps that is the purpose of the tassels here as well. Cf. KJV, ASV “fringes”; NAB “twisted cords.”

[22:17]  ²⁷ tn Heb “they will spread the garment.”

[28:6]  ²⁸ sn Come in…go out. To “come in” and “go out” is a figure of speech (merism) indicating all of life and its activities.

[28:7]  ²⁹ tn Heb “who rise up against” (so NIV).

[28:7]  ³⁰ tn Heb “way” (also later in this verse and in v. 25).

[28:8]  ³¹ tn Heb “the Lord your God.” Because English would not typically reintroduce the proper name following a relative pronoun (“he will bless…the Lord your God is giving”), the pronoun (“he”) has been employed here in the translation.

[28:9]  ³² tn Heb “the commandments of the Lord your God.” See note on “he” in the previous verse.

[28:9]  ³³ tn Heb “and walk in his ways” (so NAB, NASB, NIV, NRSV, NLT).

[20:25]  ³⁴ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ³⁵ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ³⁶ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ³⁷ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:26]  ³⁸ tn Or “testify.”

[20:26]  ³⁹ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ⁴⁰ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:27]  ⁴¹ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ⁴² tn Or “proclaiming,” “declaring.”

[20:27]  ⁴³ tn Or “plan.”

[20:28]  ⁴⁴ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁴⁵ tn Grk “in which.”

[20:28]  ⁴⁶ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ⁴⁷ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁴⁸ tn Or “acquired.”

[20:28]  ⁴⁹ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[20:29]  ⁵⁰ tn Grk “after my departure.”

[20:29]  ⁵¹ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:2]  ⁵² tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ⁵³ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ⁵⁴ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ⁵⁵ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[1:15]  ⁵⁶ tn The term מְעֻוָּת, mÿ’uvvat (Pual participle masculine singular from עָוַת, ’avat, “to bend”) is used substantively (“what is bent; what is crooked”) in reference to irregularities in life and obstacles to human secular achievement accomplishing anything of ultimate value.

[1:15]  ⁵⁷ tn A parallel statement occurs in 7:13 which employs the active form of עָוַת, (’avat, “to bend”) with God as the subject: “Who is able to strengthen what God bends?” The passive form occurs here: “No one is able to straighten what is bent” (מְעֻוָּת לֹא־יוּכַל לֹתְקֹן, mÿ’uvvat lo’-yukhal lotÿqon). In the light of 7:13, the personal agent of the passive form is God.

[1:15]  ⁵⁸ tn The Hebrew noun חֶסְרוֹן (khesron) is used in the OT only here and means “what is lacking” (as an antonym to יִתְרוֹן [yitron], “what is profitable”; HALOT 339 s.v. חֶסְרוֹן; BDB 341 s.v. חֶסְרוֹן). It is an Aramaic loanword meaning “deficit.” The related verb חָסַר (khasar) means “to lack, to be in need of, to decrease, to lessen [in number]”; the related noun חֹסֶר (khoser) refers to “one in want of”; and the noun חֶסֶר (kheser) means “poverty, want” (HALOT 338 s.v. חֶסֶר; BDB 341 s.v. חֶסֶר). It refers to what is absent (zero in terms of quantity) rather than what is deficient (poor in terms of quality). The LXX misunderstood the term and rendered it as ὑστέρημα (usterhma, “deficiency”): “deficiency cannot be numbered.” It is also misunderstood by a few English versions: “nor can you count up the defects in life” (Moffatt); “the number of fools is infinite” (Douay). However, most English versions correctly understand it as referring to what is lacking in terms of quantity: “what is lacking” (RSV, MLB, NASB, NIV, NRSV), “a lack” (NJPS), “that which is wanting” (KJV, ASV), “what is not there” (NEB), and “what is missing” (NAB).

[1:15]  ⁵⁹ tn Heb “cannot be counted” or “cannot be numbered.” The term הִמָּנוֹת (himmanot, Niphal infinitive construct from מָנָה, manah, “to count”) is rendered literally by most translations: “[cannot] be counted” or “[cannot] be numbered” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV, JPS, NJPS). However, the nuance “count” might function as a metonymy of effect for cause, that is, “to supply.” What is absent cannot be supplied (cause) therefore, it cannot be counted as present (effect). NAB adopts this approach: “what is missing cannot be supplied.”