1 Kings 18:43

18:43 He told his servant, “Go on up and look in the direction of the sea.” So he went on up, looked, and reported, “There is nothing.” ¹  Seven times Elijah sent him to look. ² 

Exodus 24:13

24:13 So Moses set out ³  with ⁴  Joshua his attendant, and Moses went up the mountain of God.

Numbers 27:18-20

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 

Numbers 27:2

27:2 And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said,

Numbers 2:3

The Tribes on the East

2:3 “Now those who will be camping ¹⁴  on the east, toward the sunrise, ¹⁵  are the divisions ¹⁶  of the camp of Judah under their standard. The leader of the people of Judah is ¹⁷  Nahshon son of Amminadab.

Numbers 3:11

3:11 Then the Lord spoke to Moses:

Acts 13:5

13:5 When ¹⁸  they arrived ¹⁹  in Salamis, ²⁰  they began to proclaim ²¹  the word of God in the Jewish synagogues. ²²  (Now they also had John ²³  as their assistant.) ²⁴ 

Acts 13:2

13:2 While they were serving ²⁵  the Lord and fasting, the Holy Spirit said, “Set apart ²⁶  for me Barnabas and Saul for the work to which I have called them.”

Acts 4:11

4:11 This Jesus ²⁷  is the stone that was rejected by you, ²⁸  the builders, that has become the cornerstone. ²⁹ 

Philemon 1:13

1:13 I wanted to keep him so that he could serve me in your place ³⁰  during ³¹  my imprisonment for the sake of the gospel. ³² 

[18:43]  ¹ sn So he went on up, looked, and reported, “There is nothing.” Several times in this chapter those addressed by Elijah obey his orders. In vv. 20 and 42 Ahab does as instructed, in vv. 26 and 28 the prophets follow Elijah’s advice, and in vv. 30, 34, 40 and 43 the people and servants do as they are told. By juxtaposing Elijah’s commands with accounts of those commands being obeyed, the narrator emphasizes the authority of the Lord’s prophet.

[18:43]  ² tn Heb “He said, ‘Return,’ seven times.”

[24:13]  ³ tn Heb “and he arose” meaning “started to go.”

[24:13]  ⁴ tn Heb “and.”

[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.”

[2:3]  ¹⁴ tn The sentence begins with a vav (ו) on a word that is not a finite verb, indicating a new section begins here. The verbal form is a participle with the article used substantivally, with the meaning “and/now those camping.” Many English versions employ a finite verb; cf. KJV “on the east side…shall they of the standard of the camp of Judah pitch.”

[2:3]  ¹⁵ tc The two synonyms might seem to be tautological, but this is fairly common and therefore acceptable in Hebrew prose (cf. Exod 26:18; 38:13; etc.).

[2:3]  ¹⁶ tn The sentence actually has “[those camping…are] the standard of the camp of Judah according to their divisions.”

[2:3]  ¹⁷ tn Or “will be.”

[13:5]  ¹⁸ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:5]  ¹⁹ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ²⁰ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ²¹ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ²² sn See the note on synagogue in 6:9.

[13:5]  ²³ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ²⁴ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:2]  ²⁵ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ²⁶ tn Or “Appoint.”

[4:11]  ²⁷ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ²⁸ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ²⁹ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[1:13]  ³⁰ tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.

[1:13]  ³¹ tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.

[1:13]  ³² tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”