Joshua 22:22

22:22 “El, God, the Lord! ¹  El, God, the Lord! He knows the truth! ²  Israel must also know! If we have rebelled or disobeyed the Lord, ³  don’t spare us ⁴  today!

Joshua 22:1

Joshua Sends Home the Eastern Tribes

22:1 Then Joshua summoned the Reubenites, Gadites, and the half-tribe of Manasseh

Joshua 9:4

9:4 they did something clever. They collected some provisions ⁵  and put worn-out sacks on their donkeys, along with worn-out wineskins that were ripped and patched.

Joshua 9:2

9:2 they formed an alliance to fight against Joshua and Israel. ⁶ 

Joshua 20:3

20:3 Anyone who accidentally kills someone can escape there; ⁷  these cities will be a place of asylum from the avenger of blood.

Joshua 20:1

Israel Designates Cities of Refuge

20:1 The Lord instructed Joshua:

Joshua 1:17

1:17 Just as we obeyed ⁸  Moses, so we will obey you. But ⁹  may the Lord your God be with you as he was with Moses!

Psalms 7:8

7:8 The Lord judges the nations. ¹⁰ 

Vindicate me, Lord, because I am innocent, ¹¹ 

because I am blameless, ¹²  O Exalted One! ¹³ 

Psalms 25:21

25:21 May integrity and godliness protect me,

for I rely on you!

Psalms 78:72

78:72 David ¹⁴  cared for them with pure motives; ¹⁵ 

he led them with skill. ¹⁶ 

Proverbs 11:3

11:3 The integrity of the upright guides them, ¹⁷ 

but the crookedness of the unfaithful destroys them. ¹⁸ 

Proverbs 20:7

20:7 The righteous person ¹⁹  behaves in integrity; ²⁰ 

blessed are his children after him. ²¹ 

Proverbs 20:2

20:2 The king’s terrifying anger ²²  is like the roar of a lion;

whoever provokes him ²³  sins against himself. ²⁴ 

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ²⁵  in the saints’ ²⁶  inheritance in the light.

Colossians 1:1

Salutation

1:1 From Paul, ²⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:10

2:10 and you have been filled in him, who is the head over every ruler and authority.

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ²⁸  and for those in Laodicea, and for those who have not met me face to face. ²⁹ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³⁰ 

[22:22]  ¹ sn Israel’s God is here identified with three names: (1) אֵל (’el), “El” (or “God”); (2) אֱלֹהִים (’elohim), “Elohim” (or “God”), and (3) יְהוָה (yÿhvah), “Yahweh” (or “the Lord”). The name אֵל (’el, “El”) is often compounded with titles, for example, El Elyon, “God Most High.”

[22:22]  ² tn Heb “he knows.”

[22:22]  ³ tn Heb “if in rebellion or if in unfaithfulness against the Lord.”

[22:22]  ⁴ tn Heb “do not save us.” The verb form is singular, being addressed to either collective Israel or the Lord himself. The LXX translates in the third person.

[9:4]  ⁵ tc Heb “and they went and [?].” The root and meaning of the verb form יִצְטַיָּרוּ (yitstayyaru) are uncertain. The form is most likely a corruption of יִצְטַיָּדוּ (yitstayyadu), read by some Hebrew mss and ancient versions, from the root צוּד (tsud, “take provisions,” BDB 845 s.v. II צוד) which also occurs in v. 11. Note NRSV “they went and prepared provisions”; cf. NEB “They went and disguised themselves”; NIV “they went as a delegation.”

[9:2]  ⁶ tn Heb “they gathered together to fight against Joshua and Israel [with] one mouth.”

[20:3]  ⁷ tn Heb “so that the one who kills, taking life accidentally without knowledge, may flee there.”

[1:17]  ⁸ tn Heb “listened to.”

[1:17]  ⁹ tn Or “Only.” Here and in v. 18 this word qualifies what precedes (see also v. 7).

[7:8]  ¹⁰ sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16).

[7:8]  ¹¹ tn Heb “judge me, O Lord, according to my innocence.”

[7:8]  ¹² tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.

[7:8]  ¹³ tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.

[78:72]  ¹⁴ tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.

[78:72]  ¹⁵ tn Heb “and he shepherded them according to the integrity of his heart.”

[78:72]  ¹⁶ tn Heb “and with the understanding of his hands he led them.”

[11:3]  ¹⁷ sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity – blamelessness – and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.

[11:3]  ¹⁸ tc The form is a Kethib/Qere reading. The Qere יְשָׁדֵּם (yÿshadem) is an imperfect tense with the pronominal suffix. The Kethib וְשַׁדָּם (vÿshadam) is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions.

[20:7]  ¹⁹ sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.

[20:7]  ²⁰ tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.

[20:7]  ²¹ sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing – the respect and the happiness which the parent reflects on them.

[20:2]  ²² tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).

[20:2]  ²³ tn The verb מִתְעַבְּרוֹ (mit’abbÿro) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”

[20:2]  ²⁴ sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).

[1:12]  ²⁵ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁶ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:1]  ²⁸ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁹ tn Grk “as many as have not seen my face in the flesh.”

[1:13]  ³⁰ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).