Deuteronomy 4:19

4:19 When you look up ¹  to the sky ²  and see the sun, moon, and stars – the whole heavenly creation ³  – you must not be seduced to worship and serve them, ⁴  for the Lord your God has assigned ⁵  them to all the people ⁶  of the world. ⁷ 

Joshua 10:12-13

10:12 The day the Lord delivered the Amorites over to the Israelites, Joshua prayed to the Lord before Israel: ⁸ 

“O sun, stand still over Gibeon!

O moon, over the Valley of Aijalon!”

10:13 The sun stood still and the moon stood motionless while the nation took vengeance on its enemies. The event is recorded in the Scroll of the Upright One. ⁹  The sun stood motionless in the middle of the sky and did not set for about a full day. ¹⁰ 

Jude 1:20

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹¹ 

Matthew 5:45

5:45 so that you may be like ¹²  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Matthew 8:9

8:9 For I too am a man under authority, with soldiers under me. ¹³  I say to this one, ‘Go’ and he goes, ¹⁴  and to another ‘Come’ and he comes, and to my slave ¹⁵  ‘Do this’ and he does it.” ¹⁶ 

[4:19]  ¹ tn Heb “lest you lift up your eyes.” In the Hebrew text vv. 16-19 are subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.

[4:19]  ² tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[4:19]  ³ tn Heb “all the host of heaven.”

[4:19]  ⁴ tn In the Hebrew text the verbal sequence in v. 19 is “lest you look up…and see…and be seduced…and worship them…and serve them.” However, the first two actions are not prohibited in and of themselves. The prohibition pertains to the final three actions. The first two verbs describe actions that are logically subordinate to the following actions and can be treated as temporal or circumstantial: “lest, looking up…and seeing…, you are seduced.” See Joüon 2:635 §168.h.

[4:19]  ⁵ tn Or “allotted.”

[4:19]  ⁶ tn Or “nations.”

[4:19]  ⁷ tn Heb “under all the heaven.”

[10:12]  ⁸ tn Heb “Then Joshua spoke to the Lord in the day the Lord placed the Amorites before the sons of Israel and he said in the eyes of Israel.” It is uncertain whether the phrase “before the sons of Israel” modifies the verb “placed” (as in the present translation, “delivered the Amorites over to the Israelites”) or the verb “spoke” (“Joshua spoke to the Lord before the sons of Israel in the day the Lord delivered over the Amorites”).

[10:13]  ⁹ tn Heb “Is it not written down in the Scroll of the Upright One.” Many modern translations render, “the Scroll [or Book] of Jashar,” leaving the Hebrew name “Jashar” (which means “Upright One”) untranslated.

[10:13]  ¹⁰ tn Heb “and did not hurry to set [for] about a full day.”

[1:20]  ¹¹ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[5:45]  ¹² tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[8:9]  ¹³ tn Grk “having soldiers under me.”

[8:9]  ¹⁴ sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[8:9]  ¹⁵ tn 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. 1). 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.

[8:9]  ¹⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.