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 22:2

22:2 and told them: “You have carried out all the instructions of Moses the Lord’s servant, and you have obeyed all I have told you. ⁵ 

Joshua 14:1

Judah’s Tribal Lands

14:1 The following is a record of the territory assigned to the Israelites in the land of Canaan by Eleazar the priest, Joshua son of Nun, and the Israelite tribal leaders. ⁶ 

Psalms 7:4-5

7:4 or have wronged my ally, ⁷ 

or helped his lawless enemy, ⁸ 

7:5 may an enemy relentlessly chase ⁹  me ¹⁰  and catch me; ¹¹ 

may he trample me to death ¹² 

and leave me lying dishonored in the dust. ¹³  (Selah)

Acts 25:11

25:11 If then I am in the wrong ¹⁴  and have done anything that deserves death, I am not trying to escape dying, ¹⁵  but if not one of their charges against me is true, ¹⁶  no one can hand me over to them. ¹⁷  I appeal to Caesar!” ¹⁸ 

[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.

[22:2]  ⁵ tn Heb “You have kept all which Moses, the Lord’s servant, commanded you, and you have listened to my voice, to all which I commanded you.”

[14:1]  ⁶ tn Heb “These are [the lands] which the sons of Israel received as an inheritance in the land of Canaan, which Eleazar the priest, Joshua son of Nun, and the heads of the fathers of the tribes assigned as an inheritance to the sons of Israel.”

[7:4]  ⁷ tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.

[7:4]  ⁸ tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.

[7:5]  ⁹ tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.

[7:5]  ¹⁰ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:5]  ¹¹ tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

[7:5]  ¹² tn Heb “and may he trample down to the earth my life.”

[7:5]  ¹³ tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.

[25:11]  ¹⁴ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ¹⁵ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ¹⁶ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ¹⁷ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ¹⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).