Joshua 10:24-25

10:24 When they brought the kings out to Joshua, he ¹  summoned all the men of Israel and said to the commanders of the troops who accompanied him, “Come here ²  and put your feet on the necks of these kings.” So they came up ³  and put their feet on their necks. 10:25 Then Joshua said to them, “Don’t be afraid and don’t panic! ⁴  Be strong and brave, for the Lord will do the same thing to all your enemies you fight.

Joshua 10:1

Israel Defeats an Amorite Coalition

10:1 Adoni-Zedek, king of Jerusalem, ⁵  heard how Joshua captured Ai and annihilated it and its king as he did Jericho ⁶  and its king. ⁷  He also heard how ⁸  the people of Gibeon made peace with Israel and lived among them.

Joshua 17:1

17:1 The tribe of Manasseh, Joseph’s firstborn son, was also allotted land. ⁹  The descendants of Makir, Manasseh’s firstborn and the father of Gilead, received land, for they were warriors. ¹⁰  They were assigned Gilead and Bashan. ¹¹ 

Psalms 27:2-3

27:2 When evil men attack me ¹² 

to devour my flesh, ¹³ 

when my adversaries and enemies attack me, ¹⁴ 

they stumble and fall. ¹⁵ 

27:3 Even when an army is deployed against me,

I do not fear. ¹⁶ 

Even when war is imminent, ¹⁷ 

I remain confident. ¹⁸ 

Psalms 42:4-5

42:4 I will remember and weep! ¹⁹ 

For I was once walking along with the great throng to the temple of God,

shouting and giving thanks along with the crowd as we celebrated the holy festival. ²⁰ 

42:5 Why are you depressed, ²¹  O my soul? ²² 

Why are you upset? ²³ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ²⁴ 

Psalms 71:14

71:14 As for me, I will wait continually,

and will continue to praise you. ²⁵ 

Psalms 71:18-24

71:18 Even when I am old and gray, ²⁶ 

O God, do not abandon me,

until I tell the next generation about your strength,

and those coming after me about your power. ²⁷ 

71:19 Your justice, O God, extends to the skies above; ²⁸ 

you have done great things. ²⁹ 

O God, who can compare to you? ³⁰ 

71:20 Though you have allowed me to experience much trouble and distress, ³¹ 

revive me once again! ³² 

Bring me up once again ³³  from the depths of the earth!

71:21 Raise me to a position of great honor! ³⁴ 

Turn and comfort me! ³⁵ 

71:22 I will express my thanks to you with a stringed instrument,

praising ³⁶  your faithfulness, O my God!

I will sing praises to you accompanied by a harp,

O Holy One of Israel! ³⁷ 

71:23 My lips will shout for joy! Yes, ³⁸  I will sing your praises!

I will praise you when you rescue me! ³⁹ 

71:24 All day long my tongue will also tell about your justice,

for those who want to harm me ⁴⁰  will be embarrassed and ashamed. ⁴¹ 

Psalms 71:2

71:2 Vindicate me by rescuing me! ⁴² 

Listen to me! ⁴³  Deliver me! ⁴⁴ 

Colossians 4:8-10

4:8 I sent him to you for this very purpose, that you may know how we are doing ⁴⁵  and that he may encourage your hearts. 4:9 I sent him ⁴⁶  with Onesimus, the faithful and dear brother, who is one of you. ⁴⁷  They will tell ⁴⁸  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 4:16-18

4:16 And after ⁴⁹  you have read this letter, have it read ⁵⁰  to the church of Laodicea. In turn, read the letter from Laodicea ⁵¹  as well. 4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

4:18 I, Paul, write this greeting by my own hand. ⁵²  Remember my chains. ⁵³  Grace be with you. ⁵⁴ 

[10:24]  ¹ tn Heb “Joshua.” The translation has replaced the proper name with the pronoun (“he”) because a repetition of the proper name here would be redundant according to English style.

[10:24]  ² tn Or “Draw near.”

[10:24]  ³ tn Or “drew near.”

[10:25]  ⁴ tn Or perhaps “and don’t get discouraged!”

[10:1]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:1]  ⁷ tn Heb “as he had done to Jericho and to its king, so he did to Ai and to its king.”

[10:1]  ⁸ tn Heb “and how.”

[17:1]  ⁹ tn Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”

[17:1]  ¹⁰ tn Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”

[17:1]  ¹¹ tn Heb “Gilead and Bashan belonged to him.”

[27:2]  ¹² tn Heb “draw near to me.”

[27:2]  ¹³ sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).

[27:2]  ¹⁴ tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.

[27:2]  ¹⁵ tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”

[27:3]  ¹⁶ tn Heb “my heart does not fear.”

[27:3]  ¹⁷ tn Heb “if war rises up against me.”

[27:3]  ¹⁸ tn Heb “in this [i.e., “during this situation”] I am trusting.”

[42:4]  ¹⁹ tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the Lord’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16).

[42:4]  ²⁰ tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.

[42:5]  ²¹ tn Heb “Why do you bow down?”

[42:5]  ²² sn For poetic effect the psalmist addresses his soul, or inner self.

[42:5]  ²³ tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.

[42:5]  ²⁴ tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.

[71:14]  ²⁵ tn Heb “and I add to all your praise.”

[71:18]  ²⁶ tn Heb “and even unto old age and gray hair.”

[71:18]  ²⁷ tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.

[71:19]  ²⁸ tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.

[71:19]  ²⁹ tn Heb “you who have done great things.”

[71:19]  ³⁰ tn Or “Who is like you?”

[71:20]  ³¹ tn Heb “you who have caused me to see many harmful distresses.”

[71:20]  ³² tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).

[71:20]  ³³ tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. NIV, NRSV).

[71:21]  ³⁴ tn Heb “increase my greatness.” The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist’s request for “greatness” (or “honor”) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him.

[71:21]  ³⁵ tn The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.)

[71:22]  ³⁶ tn The word “praising” is supplied in the translation for stylistic reasons.

[71:22]  ³⁷ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior.

[71:23]  ³⁸ tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.

[71:23]  ³⁹ tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.

[71:24]  ⁴⁰ tn Heb “those who seek my harm.”

[71:24]  ⁴¹ tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.

[71:2]  ⁴² tn Heb “in your vindication rescue me and deliver me.” Ps 31:1 omits “and deliver me.”

[71:2]  ⁴³ tn Heb “turn toward me your ear.”

[71:2]  ⁴⁴ tn Ps 31:2 adds “quickly” before “deliver.”

[4:8]  ⁴⁵ tn Grk “the things concerning us.”

[4:9]  ⁴⁶ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ⁴⁷ tn Grk “is of you.”

[4:9]  ⁴⁸ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:16]  ⁴⁹ tn Grk “when.”

[4:16]  ⁵⁰ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ⁵¹ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[4:18]  ⁵² tn Grk “the greeting by my hand, of Paul.”

[4:18]  ⁵³ tn Or “my imprisonment.”

[4:18]  ⁵⁴ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.