Judges 6:34

6:34 The Lord’s spirit took control of ¹  Gideon. He blew a trumpet, ²  summoning the Abiezrites to follow him. ³ 

Judges 11:29

A Foolish Vow Spells Death for a Daughter

11:29 The Lord’s spirit empowered ⁴  Jephthah. He passed through Gilead and Manasseh and went ⁵  to Mizpah in Gilead. From there he approached the Ammonites. ⁶ 

Judges 13:25

13:25 The Lord’s spirit began to control him ⁷  in Mahaneh Dan between Zorah and Eshtaol.

Judges 14:6

14:6 The Lord’s spirit empowered ⁸  him and he tore the lion ⁹  in two with his bare hands ¹⁰  as easily as one would tear a young goat. But he did not tell his father or mother what he had done.

Judges 14:19

14:19 The Lord’s spirit empowered him. He went down to Ashkelon and murdered thirty men. He took their clothes ¹¹  and gave them ¹²  to the men who had solved the riddle. He was furious as he went back home. ¹³ 

Numbers 11:17

11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it ¹⁴  all by yourself.

Numbers 27:18

27:18 The Lord replied ¹⁵  to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, ¹⁶  and lay your hand on him; ¹⁷ 

Numbers 27:1

Special Inheritance Laws

27:1 ¹⁸ Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, ¹⁹  the son Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Numbers 10:6

10:6 And when you blow an alarm the second time, then the camps that are located on the south side must begin to travel. ²⁰  An alarm must be sounded ²¹  for their journeys.

Numbers 11:6

11:6 But now we ²²  are dried up, ²³  and there is nothing at all before us ²⁴  except this manna!”

Numbers 16:13

16:13 Is it a small thing ²⁵  that you have brought us up out of the land that flows with milk and honey, ²⁶  to kill us in the wilderness? Now do you want to make yourself a prince ²⁷  over us?

Numbers 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ²⁸  of the community, chosen from the assembly, ²⁹  famous men. ³⁰ 

Numbers 15:1

Sacrificial Rulings

15:1 ³¹ The Lord spoke to Moses:

Numbers 20:14

Rejection by the Edomites

20:14 ³² Moses ³³  sent messengers from Kadesh to the king of Edom: ³⁴  “Thus says your brother Israel: ‘You know all the hardships we have experienced, ³⁵ 

Psalms 51:11

51:11 Do not reject me! ³⁶ 

Do not take your Holy Spirit ³⁷  away from me! ³⁸ 

Psalms 51:1

Psalm 51 ³⁹ 

For the music director; a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba. ⁴⁰ 

51:1 Have mercy on me, O God, because of ⁴¹  your loyal love!

Because of ⁴²  your great compassion, wipe away my rebellious acts! ⁴³ 

Colossians 1:4-11

1:4 since ⁴⁴  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁴⁵  from the hope laid up ⁴⁶  for you in heaven, which you have heard about in the message of truth, the gospel ⁴⁷  1:6 that has come to you. Just as in the entire world this gospel ⁴⁸  is bearing fruit and growing, so it has also been bearing fruit and growing ⁴⁹  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ⁵⁰  from Epaphras, our dear fellow slave ⁵¹  – a ⁵²  faithful minister of Christ on our ⁵³  behalf – 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁵⁴  have not ceased praying for you and asking God ⁵⁵  to fill ⁵⁶  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁵⁷  worthily of the Lord and please him in all respects ⁵⁸  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ⁵⁹  all patience and steadfastness, joyfully

Hebrews 6:4

6:4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit,

[6:34]  ¹ tn Heb “clothed.”

[6:34]  ² tn That is, “mustered an army.”

[6:34]  ³ tn Heb “Abiezer was summoned after him.”

[11:29]  ⁴ tn Heb “was on.”

[11:29]  ⁵ tn Heb “passed through.”

[11:29]  ⁶ tn Heb “From Mizpah in Gilead he passed through [to] the Ammonites.”

[13:25]  ⁷ tn Or “move him to action”; or “stir him.”

[14:6]  ⁸ tn Heb “rushed on.”

[14:6]  ⁹ tn Heb “him” or “it”; the referent (the lion) has been specified in the translation for clarity.

[14:6]  ¹⁰ tn Heb “and there was nothing in his hand.”

[14:19]  ¹¹ tn Heb “equipment”; or “gear.”

[14:19]  ¹² tn Heb “changes [of clothes].”

[14:19]  ¹³ tn Heb “he went up to his father’s house.”

[11:17]  ¹⁴ tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.

[27:18]  ¹⁵ tn Or “said.”

[27:18]  ¹⁶ 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]  ¹⁷ sn This symbolic act would indicate the transfer of leadership to Joshua.

[27:1]  ¹⁸ sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.

[27:1]  ¹⁹ tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.

[10:6]  ²⁰ tc The MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be original, however, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.

[10:6]  ²¹ tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.

[11:6]  ²² tn Heb “our souls.”

[11:6]  ²³ sn The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.

[11:6]  ²⁴ tn Heb “before our eyes,” meaning that “we see nothing except this manna.”

[16:13]  ²⁵ tn The question is rhetorical. It was not a small thing to them – it was a big thing.

[16:13]  ²⁶ tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.

[16:13]  ²⁷ tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB).

[16:2]  ²⁸ tn Heb “princes” (so KJV, ASV).

[16:2]  ²⁹ tn These men must have been counselors or judges of some kind.

[16:2]  ³⁰ tn Heb “men of name,” or “men of renown.”

[15:1]  ³¹ sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice.

[20:14]  ³² sn For this particular section, see W. F. Albright, “From the Patriarchs to Moses: 2. Moses out of Egypt,” BA 36 (1973): 57-58; J. R. Bartlett, “The Land of Seir and the Brotherhood of Edom,” JTS 20 (1969): 1-20, and “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 22-37, and “The Brotherhood of Edom,” JSOT 4 (1977): 2-7.

[20:14]  ³³ tn Heb “And Moses sent.”

[20:14]  ³⁴ sn Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.

[20:14]  ³⁵ tn Heb “found.”

[51:11]  ³⁶ tn Heb “do not cast me away from before you.”

[51:11]  ³⁷ sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”

[51:11]  ³⁸ sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14).

[51:1]  ³⁹ sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 b.c. The exiles could relate to David’s experience, for they, like him, and had been forced to confront their sin. They appropriated David’s ancient prayer and applied it to their own circumstances.

[51:1]  ⁴⁰ tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”

[51:1]  ⁴¹ tn Or “according to.”

[51:1]  ⁴² tn Or “according to.”

[51:1]  ⁴³ tn Traditionally “blot out my transgressions.” Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb מָחָה (makhah) in the sense of “wipe clean; dry” in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32-33). In this case one might translate, “erase all record of my rebellious acts.”

[1:4]  ⁴⁴ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁴⁵ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁴⁶ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁴⁷ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ⁴⁸ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁴⁹ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ⁵⁰ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁵¹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος 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.). 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.

[1:7]  ⁵² tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁵³ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:9]  ⁵⁴ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁵⁵ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁵⁶ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ⁵⁷ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁵⁸ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ⁵⁹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.