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!”

Genesis 14:14-16

14:14 When Abram heard that his nephew ¹  had been taken captive, he mobilized ²  his 318 trained men who had been born in his household, and he pursued the invaders ³  as far as Dan. ⁴  14:15 Then, during the night, ⁵  Abram ⁶  divided his forces ⁷  against them and defeated them. He chased them as far as Hobah, which is north ⁸  of Damascus. 14:16 He retrieved all the stolen property. ⁹  He also brought back his nephew Lot and his possessions, as well as the women and the rest of ¹⁰  the people.

Numbers 31:49

31:49 and said to him, ¹¹  “Your servants have taken a count ¹²  of the men who were in the battle, who were under our authority, ¹³  and not one is missing.

Job 1:10

1:10 Have you ¹⁴  not made a hedge ¹⁵  around him and his household and all that he has on every side? You have blessed ¹⁶  the work of his hands, and his livestock ¹⁷  have increased ¹⁸  in the land.

Psalms 34:9-10

34:9 Remain loyal to ¹⁹  the Lord, you chosen people of his, ²⁰ 

for his loyal followers ²¹  lack nothing!

34:10 Even young lions sometimes lack food and are hungry,

but those who seek the Lord lack no good thing.

Psalms 91:9-10

91:9 For you have taken refuge in the Lord,

my shelter, the sovereign One. ²² 

91:10 No harm will overtake ²³  you;

no illness ²⁴  will come near your home. ²⁵ 

Matthew 6:33

6:33 But above all pursue his kingdom ²⁶  and righteousness, and all these things will be given to you as well.

[14:14]  ¹ tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).

[14:14]  ² tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.

[14:14]  ³ tn The words “the invaders” have been supplied in the translation for clarification.

[14:14]  ⁴ sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.

[14:15]  ⁵ tn The Hebrew text simply has “night” as an adverbial accusative.

[14:15]  ⁶ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:15]  ⁷ tn Heb “he divided himself…he and his servants.”

[14:15]  ⁸ tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.

[14:16]  ⁹ tn The word “stolen” is supplied in the translation for clarification.

[14:16]  ¹⁰ tn The phrase “the rest of “ has been supplied in the translation for clarification.

[31:49]  ¹¹ tn Heb “to Moses”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[31:49]  ¹² tn Heb “lifted up the head.”

[31:49]  ¹³ tn Heb “in our hand.”

[1:10]  ¹⁴ tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”

[1:10]  ¹⁵ tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.

[1:10]  ¹⁶ sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:10]  ¹⁷ tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.

[1:10]  ¹⁸ tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).

[34:9]  ¹⁹ tn Heb “fear.”

[34:9]  ²⁰ tn Heb “O holy ones of his.”

[34:9]  ²¹ tn Heb “those who fear him.”

[91:9]  ²² tn Heb “for you, the Lord, my shelter, the Most High, you have made your dwelling place.”

[91:10]  ²³ tn Or “confront.”

[91:10]  ²⁴ tn For this sense of the Hebrew term נגע see Ps 38:11.

[91:10]  ²⁵ tn Heb “your tent.”

[6:33]  ²⁶ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.