Numbers 27:16-23
Context27:16 “Let the Lord, the God of the spirits of all humankind, 1 appoint 2 a man over the community, 27:17 who will go out before them, and who will come in before them, 3 and who will lead them out, and who will bring them in, so that 4 the community of the Lord may not be like sheep that have no shepherd.”
27:18 The Lord replied 5 to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, 6 and lay your hand on him; 7 27:19 set him 8 before Eleazar the priest and before the whole community, and commission 9 him publicly. 10 27:20 Then you must delegate 11 some of your authority 12 to him, so that the whole community of the Israelites will be obedient. 13 27:21 And he will stand before Eleazar the priest, who 14 will seek counsel 15 for him before the Lord by the decision of the Urim. 16 At his command 17 they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”
27:22 So Moses did as the Lord commanded him; he took Joshua and set 18 him before Eleazar the priest and before the whole community. 27:23 He laid his hands on him and commissioned him, just as the Lord commanded, 19 by the authority 20 of Moses.
Deuteronomy 31:7-8
Context31:7 Then Moses called out to Joshua 21 in the presence of all Israel, “Be strong and courageous, for you will accompany these people to the land that the Lord promised to give their ancestors, 22 and you will enable them to inherit it. 31:8 The Lord is indeed going before you – he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!”
Deuteronomy 34:9
Context34:9 Now Joshua son of Nun was full of the spirit of wisdom, for Moses had placed his hands on him; 23 and the Israelites listened to him and did just what the Lord had commanded Moses.
Deuteronomy 34:1
Context34:1 Then Moses ascended from the deserts of Moab to Mount Nebo, to the summit of Pisgah, which is opposite Jericho. 24 The Lord showed him the whole land – Gilead to Dan,
Deuteronomy 22:11-12
Context22:11 You must not wear clothing made with wool and linen meshed together. 25 22:12 You shall make yourselves tassels 26 for the four corners of the clothing you wear.
Deuteronomy 22:17
Context22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out 27 before the city’s elders.
Deuteronomy 28:5-9
Context28:5 Your basket and your mixing bowl will be blessed. 28:6 You will be blessed when you come in and blessed when you go out. 28 28:7 The Lord will cause your enemies who attack 29 you to be struck down before you; they will attack you from one direction 30 but flee from you in seven different directions. 28:8 The Lord will decree blessing for you with respect to your barns and in everything you do – yes, he will bless you in the land he 31 is giving you. 28:9 The Lord will designate you as his holy people just as he promised you, if you keep his commandments 32 and obey him. 33
Acts 20:25-29
Context20:25 “And now 34 I know that none 35 of you among whom I went around proclaiming the kingdom 36 will see me 37 again. 20:26 Therefore I declare 38 to you today that I am innocent 39 of the blood of you all. 40 20:27 For I did not hold back from 41 announcing 42 to you the whole purpose 43 of God. 20:28 Watch out for 44 yourselves and for all the flock of which 45 the Holy Spirit has made you overseers, 46 to shepherd the church of God 47 that he obtained 48 with the blood of his own Son. 49 20:29 I know that after I am gone 50 fierce wolves 51 will come in among you, not sparing the flock.
Acts 20:2
Context20:2 After he had gone through those regions 52 and spoken many words of encouragement 53 to the believers there, 54 he came to Greece, 55
Acts 1:15
Context1:15 In those days 56 Peter stood up among the believers 57 (a gathering of about one hundred and twenty people) and said,
[27:16] 1 tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”
[27:16] 2 tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.
[27:17] 3 sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).
[27:17] 4 tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.
[27:18] 6 sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”
[27:18] 7 sn This symbolic act would indicate the transfer of leadership to Joshua.
[27:19] 8 tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”
[27:19] 9 tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.
[27:19] 10 tn Heb “in their eyes.”
[27:20] 11 tn The verb is simply “give,” but in this context giving some of Moses’ honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.
[27:20] 12 tc The Greek, Syriac, and Vulgate read “glory” for this form that occurs only here in the Pentateuch. Elsewhere it is rendered “majesty, splendor” (see Ps 96:6). It could even be “vitality” here. The authority being transferred here is both spiritual and civil.
[27:21] 14 tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.
[27:21] 16 sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the
[27:21] 17 tn Heb “mouth,” meaning what he will say.
[31:7] 21 tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.
[31:7] 22 tn Heb “fathers” (also in v. 20).
[34:1] 24 sn For the geography involved, see note on the term “Pisgah” in Deut 3:17.
[22:11] 25 tn The Hebrew term שַׁעַטְנֵז (sha’atnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] + עַטְנַז [’atnaz, “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not.
[22:12] 26 tn Heb “twisted threads” (גְּדִלִים, gÿdilim) appears to be synonymous with צִיצִת (tsitsit) which, in Num 15:38, occurs in a passage instructing Israel to remember the covenant. Perhaps that is the purpose of the tassels here as well. Cf. KJV, ASV “fringes”; NAB “twisted cords.”
[22:17] 27 tn Heb “they will spread the garment.”
[28:6] 28 sn Come in…go out. To “come in” and “go out” is a figure of speech (merism) indicating all of life and its activities.
[28:7] 29 tn Heb “who rise up against” (so NIV).
[28:7] 30 tn Heb “way” (also later in this verse and in v. 25).
[28:8] 31 tn Heb “the
[28:9] 32 tn Heb “the commandments of the
[28:9] 33 tn Heb “and walk in his ways” (so NAB, NASB, NIV, NRSV, NLT).
[20:25] 34 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:25] 35 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
[20:25] 36 sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.
[20:25] 37 tn Grk “will see my face” (an idiom for seeing someone in person).
[20:26] 39 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
[20:26] 40 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
[20:27] 41 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
[20:27] 42 tn Or “proclaiming,” “declaring.”
[20:28] 44 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 46 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
[20:28] 47 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
[20:28] 49 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
[20:29] 50 tn Grk “after my departure.”
[20:29] 51 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
[20:2] 52 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
[20:2] 53 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
[20:2] 54 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
[20:2] 55 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
[1:15] 56 tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:15] 57 tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).