Genesis 44:7

44:7 They answered him, “Why does my lord say such things? ¹  Far be it from your servants to do such a thing! ² 

Genesis 44:17

44:17 But Joseph said, “Far be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of ³  you may go back ⁴  to your father in peace.”

Joshua 22:29

22:29 Far be it from us to rebel against the Lord by turning back today from following after the Lord by building an altar for burnt offerings, sacrifices, and tokens of peace ⁵  aside from the altar of the Lord our God located in front of his dwelling place!” ⁶ 

Joshua 24:16

24:16 The people responded, “Far be it from us to abandon the Lord so we can ⁷  worship ⁸  other gods!

Joshua 24:1

Israel Renews its Commitment to the Lord

24:1 Joshua assembled all the Israelite tribes at Shechem. He summoned Israel’s elders, rulers, judges, and leaders, and they appeared before God.

Joshua 12:23

12:23 the king of Dor – near Naphath Dor – (one),

the king of Goyim – near Gilgal – (one),

Joshua 24:6

24:6 When I brought your fathers out of Egypt, you arrived at the sea. The Egyptians chased your fathers with chariots and horsemen to the Red Sea.

Joshua 1:9-11

1:9 I repeat, ⁹  be strong and brave! Don’t be afraid and don’t panic, ¹⁰  for I, the Lord your God, am with you in all you do.” ¹¹ 

Joshua Prepares for the Invasion

1:10 Joshua instructed ¹²  the leaders of the people: 1:11 “Go through the camp and command the people, ‘Prepare your supplies, for within three days you will cross the Jordan River and begin the conquest of the land the Lord your God is ready to hand over to you.’” ¹³ 

Joshua 1:1

The Lord Commissions Joshua

1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant:

Joshua 11:19

11:19 No city made peace with the Israelites (except the Hivites living in Gibeon); ¹⁴  they had to conquer all of them, ¹⁵ 

Job 27:5

27:5 I will never ¹⁶  declare that you three ¹⁷  are in the right;

until I die, I will not set aside my integrity!

Romans 3:4

3:4 Absolutely not! Let God be proven true, and every human being ¹⁸  shown up as a liar, ¹⁹  just as it is written: “so that you will be justified ²⁰  in your words and will prevail when you are judged.” ²¹ 

Romans 3:6

3:6 Absolutely not! For otherwise how could God judge the world?

Romans 3:31

3:31 Do we then nullify ²²  the law through faith? Absolutely not! Instead ²³  we uphold the law.

Romans 6:2

6:2 Absolutely not! How can we who died to sin still live in it?

Romans 6:15

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!

Romans 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ²⁴  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ²⁵  if the law had not said, “Do not covet.” ²⁶ 

Romans 7:13

7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.

Romans 7:1

The Believer’s Relationship to the Law

7:1 Or do you not know, brothers and sisters ²⁷  (for I am speaking to those who know the law), that the law is lord over a person ²⁸  as long as he lives?

Colossians 1:15

The Supremacy of Christ

1:15 ²⁹ He is the image of the invisible God, the firstborn ³⁰  over all creation, ³¹ 

Galatians 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ³²  the world has been crucified to me, and I to the world.

[44:7]  ¹ tn Heb “Why does my lord speak according to these words?”

[44:7]  ² tn Heb “according to this thing.”

[44:17]  ³ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:17]  ⁴ tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).

[22:29]  ⁵ tn Or “peace offerings.”

[22:29]  ⁶ sn The Lord’s dwelling place here refers to the tabernacle.

[24:16]  ⁷ tn Heb “to.”

[24:16]  ⁸ tn Or “can serve.”

[1:9]  ⁹ tn Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.

[1:9]  ¹⁰ tn Or perhaps, “don’t get discouraged!”

[1:9]  ¹¹ tn Heb “in all which you go.”

[1:10]  ¹² tn Or “commanded.”

[1:11]  ¹³ tn Heb “to enter to possess the land which the Lord your God is giving to you to possess it.”

[11:19]  ¹⁴ tn The LXX omits this parenthetical note, which may represent a later scribal addition.

[11:19]  ¹⁵ tn Heb “the whole they took in battle.”

[27:5]  ¹⁶ tn The text uses חָלִילָה לִּי (khalilah li) meaning “far be it from me,” or more strongly, something akin to “sacrilege.”

[27:5]  ¹⁷ tn In the Hebrew text “you” is plural – a reference to Eliphaz, Zophar, and Bildad. To make this clear, “three” is supplied in the translation.

[3:4]  ¹⁸ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ¹⁹ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ²⁰ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ²¹ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:31]  ²² tn Grk “render inoperative.”

[3:31]  ²³ tn Grk “but” (Greek ἀλλά, alla).

[7:7]  ²⁴ sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ²⁵ tn Grk “I would not have known covetousness.”

[7:7]  ²⁶ sn A quotation from Exod 20:17 and Deut 5:21.

[7:1]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:1]  ²⁸ sn Here person refers to a human being.

[1:15]  ²⁹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ³⁰ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ³¹ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[6:14]  ³² tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.