Joshua 9:14

9:14 The men examined ¹  some of their provisions, but they failed to ask the Lord’s advice. ² 

Proverbs 3:5-6

3:5 Trust ³  in the Lord with all your heart, ⁴ 

and do not rely ⁵  on your own understanding. ⁶ 

3:6 Acknowledge ⁷  him in all your ways, ⁸ 

and he will make your paths straight. ⁹ 

Matthew 13:28-30

13:28 He said, ‘An enemy has done this.’ So ¹⁰  the slaves replied, ‘Do you want us to go and gather them?’ 13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them. 13:30 Let both grow together until the harvest. At ¹¹  harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then ¹²  gather ¹³  the wheat into my barn.”’”

Matthew 17:24

The Temple Tax

17:24 After ¹⁴  they arrived in Capernaum, ¹⁵  the collectors of the temple tax ¹⁶  came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?”

Matthew 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ¹⁷  are free.

Philippians 1:15-18

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill. 1:16 The latter do so from love because they know that I am placed here for the defense of the gospel. 1:17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. ¹⁸  1:18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice.

Yes, ¹⁹  and I will continue to rejoice,

[9:14]  ¹ tn Heb “took.” This probably means they tasted some of the food to make sure it was stale.

[9:14]  ² tn Heb “but they did not ask the mouth of the Lord.” This refers to seeking the Lord’s will and guidance through an oracle.

[3:5]  ³ sn The word בְּטַח (bÿtakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the Lord who is a reliable object of confidence.

[3:5]  ⁴ sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).

[3:5]  ⁵ tn Heb “do not lean.” The verb שָׁעַן (sha’an, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).

[3:5]  ⁶ tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).

[3:6]  ⁷ tn Heb “know him.” The verb יָדַע (yadah, “to know”) includes mental awareness of who God is and the consequential submission to his lordship. To know him is to obey him. The sage is calling for a life of trust and obedience in which the disciple sees the Lord in every event and relies on him. To acknowledge the Lord in every event means trusting and obeying him for guidance in right conduct.

[3:6]  ⁸ tn The term דֶרֶךְ (derekh, “way”) is figurative (hypocatastasis: implied comparison) referring to a person’s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV “in everything you do”; NCV, NLT “in all you do”). This is a call for total commitment in trust for obedience in all things.

[3:6]  ⁹ tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.

[13:28]  ¹⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.

[13:30]  ¹¹ tn Here καί (kai) has not been translated.

[13:30]  ¹² tn Grk “but.”

[13:30]  ¹³ tn Grk “burned, but gather.”

[17:24]  ¹⁴ tn Here δέ (de) has not been translated.

[17:24]  ¹⁵ map For location see Map1 D2; Map2 C3; Map3 B2.

[17:24]  ¹⁶ tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.

[17:26]  ¹⁷ sn See the note on the phrase their sons in the previous verse.

[1:17]  ¹⁸ tn Grk “thinking to cause trouble to my bonds.”

[1:18]  ¹⁹ tn Or “But.” The conjunction ἀλλά (alla) may be emphatic or contrastive. If the former, the idea may be that Paul will continue rejoicing because of the proclamation of the gospel or because of his imminent release from prison (v. 19); if the latter, Paul is now turning his attention solely to this second reason to rejoice, viz., that he will soon be released from prison. In this latter view the clause should be translated, “But I will also rejoice since I know…”