Joshua 1:5

1:5 No one will be able to resist you ¹  all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone.

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 20:1

Israel Designates Cities of Refuge

20:1 The Lord instructed Joshua:

Joshua 20:1

Israel Designates Cities of Refuge

20:1 The Lord instructed Joshua:

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 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 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:

Psalms 20:1

Psalm 20 ² 

For the music director; a psalm of David.

20:1 May the Lord answer ³  you ⁴  when you are in trouble; ⁵ 

may the God of Jacob ⁶  make you secure!

Psalms 20:4

20:4 May he grant your heart’s desire; ⁷ 

may he bring all your plans to pass! ⁸ 

Psalms 20:9

20:9 The Lord will deliver the king; ⁹ 

he will answer us ¹⁰  when we call to him for help! ¹¹ 

Psalms 118:25-26

118:25 Please Lord, deliver!

Please Lord, grant us success! ¹² 

118:26 May the one who comes in the name of the Lord ¹³  be blessed!

We will pronounce blessings on you ¹⁴  in the Lord’s temple. ¹⁵ 

Matthew 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ¹⁶  “Hosanna ¹⁷  to the Son of David! Blessed is the one who comes in the name of the Lord! ¹⁸  Hosanna in the highest!”

Matthew 21:1

The Triumphal Entry

21:1 Now ¹⁹  when they approached Jerusalem ²⁰  and came to Bethphage, ²¹  at the Mount of Olives, ²²  Jesus sent two disciples,

Matthew 2:1-2

The Visit of the Wise Men

2:1 After Jesus was born in Bethlehem ²³  in Judea, in the time ²⁴  of King Herod, ²⁵  wise men ²⁶  from the East came to Jerusalem ²⁷  2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose ²⁸  and have come to worship him.”

[1:5]  ¹ tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.

[20:1]  ² sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.

[20:1]  ³ tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the Lord will answer,” etc. In this case the people declare their confidence that the Lord will intervene on behalf of the king and extend to him his favor.

[20:1]  ⁴ sn May the Lord answer you. The people address the king as they pray to the Lord.

[20:1]  ⁵ tn Heb “in a day of trouble.”

[20:1]  ⁶ tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.

[20:4]  ⁷ tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6.

[20:4]  ⁸ sn May he bring all your plans to pass. This probably refers to the king’s strategy for battle.

[20:9]  ⁹ tc This translation assumes an emendation of the verbal form הוֹשִׁיעָה (hoshi’ah). As it stands, the form is an imperative. In this case the people return to the petitionary mood with which the psalm begins (“O Lord, deliver”). But the immediate context is one of confidence (vv. 6-8), not petition (vv. 1-5). If one takes the final he on the verb “deliver” as dittographic (note the initial he (ה) on the following phrase, “the king”), one can repoint the verbal form as a perfect and understand it as expressing the people’s confidence, “the Lord will deliver the king” (see v. 6). The Hebrew scribal tradition takes “the king” with the following line, in which case it would be best interpreted as a divine title, “may the King answer us” or “the king will answer us” (see Pss 98:6; 145:1). However, the poetic parallelism is better balanced if “the king” is taken with the first line. In this case the referent is the Davidic king, who is earlier called the Lord’s “anointed one” (cf. note on “chosen king” in v. 6; see Pss 21:7; 45:5, 11; 63:11).

[20:9]  ¹⁰ tn If the imperative is retained in the preceding line, then the prefixed verbal form is best taken as a jussive of prayer, “may he answer us.” However, if the imperative in the previous line is emended to a perfect, the prefixed form is best taken as imperfect, “he will answer us” (see the note on the word “king” at the end of the previous line).

[20:9]  ¹¹ tn Heb “in the day we call.”

[118:25]  ¹² sn A petition for deliverance and success seems odd in a psalm thanking God for deliverance, but it is not unique (see Ps 9:19-20). The people ask God to continue to intervene for them as he has for the psalmist.

[118:26]  ¹³ sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord.

[118:26]  ¹⁴ tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.

[118:26]  ¹⁵ tn Heb “from the house of the Lord.”

[21:9]  ¹⁶ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ¹⁷ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  ¹⁸ sn A quotation from Ps 118:25-26.

[21:1]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:1]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:1]  ²¹ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[21:1]  ²² sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[2:1]  ²³ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:1]  ²⁴ tn Grk “in the days.”

[2:1]  ²⁵ sn King Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[2:1]  ²⁶ sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).

[2:1]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:2]  ²⁸ tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).