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Joshua 12
New English Translation

12 Now these are the kings of the land whom the Israelites defeated and drove from their land[a] on the east side of the Jordan,[b] from the Arnon Valley to Mount Hermon, including all the eastern rift valley:[c]

2 King Sihon of the Amorites who lived[d] in Heshbon and ruled from Aroer (on the edge of the Arnon Valley)—including the city in the middle of the valley[e] and half of Gilead—all the way to the Jabbok Valley bordering Ammonite territory. 3 His kingdom included[f] the eastern rift valley from the Sea of Kinnereth[g] to the sea of the rift valley (the Salt Sea),[h] including the route to Beth Jeshimoth and the area southward below the slopes of Pisgah.[i]

4 The territory of King Og of Bashan, one of the few remaining Rephaites,[j] who lived[k] in Ashtaroth and Edrei 5 and ruled over Mount Hermon, Salecah, all Bashan to the border of the Geshurites and Maacathites, and half of Gilead as far as the border of King Sihon of Heshbon.

6 Moses the Lord’s servant and the Israelites defeated them and Moses the Lord’s servant assigned their land[l] to Reuben, Gad, and the half-tribe of Manasseh.

7 These are the kings of the land whom Joshua and the Israelites defeated on the west side of the Jordan, from Baal Gad in the Lebanon Valley to Mount Halak up to Seir. Joshua assigned this territory to the Israelite tribes,[m] 8 including the hill country, the foothills,[n] the rift valley,[o] the slopes,[p] the wilderness, and the Negev[q]—the land of[r] the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites:

9 the king of Jericho (one),
the king of Ai—located near Bethel—(one),
10 the king of Jerusalem (one),
the king of Hebron (one),
11 the king of Jarmuth (one),
the king of Lachish (one),
12 the king of Eglon (one),
the king of Gezer (one),
13 the king of Debir (one),
the king of Geder (one),
14 the king of Hormah (one),
the king of Arad (one),
15 the king of Libnah (one),
the king of Adullam (one),
16 the king of Makkedah (one),
the king of Bethel (one),
17 the king of Tappuah (one),
the king of Hepher (one),
18 the king of Aphek (one),
the king of Lasharon (one),
19 the king of Madon (one),
the king of Hazor (one),
20 the king of Shimron Meron (one),
the king of Acshaph (one),
21 the king of Taanach (one),
the king of Megiddo (one),
22 the king of Kedesh (one),
the king of Jokneam near Carmel (one),
23 the king of Dor—near Naphath Dor—(one),
the king of Goyim—near Gilgal—(one),
24 the king of Tirzah (one),

a total of thirty-one kings.

Footnotes

  1. Joshua 12:1 tn Heb “and took possession of their land.”
  2. Joshua 12:1 tn Heb “beyond the Jordan, toward the rising of the sun.”
  3. Joshua 12:1 sn The rift valley is a geographic feature that extends from Mt. Hermon to the Gulf of Aqaba and includes the Sea of Galilee, the Jordan River, and the Dead Sea. The section described here extends from the border of Moab, the Arnon which runs into the middle of the Dead Sea, northward up the entire Jordan valley and beyond Galilee to Mt. Hermon at the border of Lebanon.
  4. Joshua 12:2 tn Or perhaps, “reigned.”
  5. Joshua 12:2 tc The MT reads here “and the middle of the valley,” but the reading “the city in the middle of valley” can be reconstructed on the basis of Josh 13:9, 16.
  6. Joshua 12:3 tn The words “his kingdom included” are supplied in the translation for clarification.
  7. Joshua 12:3 sn The Sea of Kinnereth is another name for the Sea of Galilee. See the note on the word “Kinnereth” in 11:2.
  8. Joshua 12:3 sn The Salt Sea is another name for the Dead Sea.
  9. Joshua 12:3 sn The slopes of Pisgah lie east of the northern tip of the Dead Sea.
  10. Joshua 12:4 tn Heb “from the remnant of the Rephaites.”sn The Rephaites were apparently an extremely tall ethnic group. See Deut 2:10-11, 20; 3:11.
  11. Joshua 12:4 tn Or perhaps “who reigned.”
  12. Joshua 12:6 tn Heb “gave it for a possession.”
  13. Joshua 12:7 tn Heb “Joshua gave it to the tribes of Israel as a possession according to their allotted portions.”
  14. Joshua 12:8 sn The foothills (שְׁפֵלָה, shephelah) are the transition region between the Judean hill country and the Mediterranean coastal plain. These are areas of eocene limestone with a distinct pattern of erosion, soil, and vegetation cover.
  15. Joshua 12:8 sn The rift valley (עֲרָבָה, ʿaravah) is a geographic feature extending from Galilee to the Dead Sea to the Gulf of Aqaba. Here it probably refers to the Jordan valley and an area extending south of the Dead Sea by the Negev.
  16. Joshua 12:8 sn The slopes (אֲשֵׁדוֹת, ʾashedot) refer to the ascent from the rift valley up to the hill country and to the flatlands (or wilderness) south of the hill country.
  17. Joshua 12:8 sn The Negev is the area of central southern Judah, south of the hill country and west of the rift valley. As a geographic feature it is a depression extending south to the Gulf of Aqaba, but the biblical reference is probably to the northern portion of the region.
  18. Joshua 12:8 tn The words “the land of” are supplied in the translation for clarification.
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Joshua 11
Joshua 13
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Isaiah 16
New English Translation

16 Send rams as tribute to the ruler of the land,[a]
from Sela in the wilderness[b]
to the hill of Daughter Zion.
2 At the fords of the Arnon[c]
the Moabite women are like a bird
that flies about when forced from its nest.[d]
3 “Bring a plan, make a decision.[e]
Provide some shade in the middle of the day.[f]
Hide the fugitives! Do not betray[g] the one who tries to escape.
4 Please let the Moabite fugitives live[h] among you.
Hide them[i] from the destroyer!”
Certainly[j] the one who applies pressure will cease;[k]
the destroyer will come to an end;
those who trample will disappear[l] from the earth.
5 Then a trustworthy king will be established;
he will rule in a reliable manner,
this one from David’s family.[m]
He will be sure to make just decisions
and will be experienced in executing justice.[n]
6 We have heard about Moab’s pride—
their great arrogance—
their boasting, pride, and excess.[o]
But their boastful claims are empty.[p]
7 So Moab wails over its demise[q]—
they all wail!
Completely devastated, they moan
about what has happened to the raisin cakes of Kir Hareseth.[r]
8 For the fields of Heshbon are dried up,
as well as the vines of Sibmah.
The rulers of the nations trample all over its vines,
which reach Jazer and spread to the wilderness;
their shoots spread out and cross the sea.
9 So I weep along with Jazer[s]
over the vines of Sibmah.
I will saturate you[t] with my tears, Heshbon and Elealeh,
for the conquering invaders shout triumphantly
over your fruit and crops.[u]
10 Joy and happiness disappear from the orchards,
and in the vineyards no one rejoices or shouts;
no one treads out juice in the wine vats[v]—
I have brought the joyful shouts to an end.[w]
11 So my heart constantly sighs for Moab, like the strumming of a harp,[x]
my inner being sighs[y] for Kir Hareseth.[z]
12 When the Moabites plead with all their might at their high places,[aa]
and enter their temples to pray, their prayers will be ineffective.[ab]

13 This is the message the Lord previously announced about Moab. 14 Now the Lord makes this announcement: “Within exactly three years[ac] Moab’s splendor will disappear, along with all her many people; there will be only a few insignificant survivors left.”[ad]

Footnotes

  1. Isaiah 16:1 tc The Hebrew text reads literally, “Send [a plural imperatival form is used] a ram [to] the ruler of the land.” The term כַּר (kar, “ram”) should be emended to the plural כָּרִים (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (מ).
  2. Isaiah 16:1 tn The Hebrew text has “toward [across?] the desert.”
  3. Isaiah 16:2 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  4. Isaiah 16:2 tn Heb “like a bird fleeing, thrust away [from] a nest, the daughters of Moab are [at] the fords of Arnon.”
  5. Isaiah 16:3 sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic-stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.
  6. Isaiah 16:3 tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge, dark shadow cast by a large tree that would provide relief from the sun’s heat.
  7. Isaiah 16:3 tn Heb “disclose, uncover.”
  8. Isaiah 16:4 tn That is, “live as resident foreigners.”
  9. Isaiah 16:4 tn Heb “Be a hiding place for them.”
  10. Isaiah 16:4 tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.
  11. Isaiah 16:4 tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.
  12. Isaiah 16:4 tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.
  13. Isaiah 16:5 tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”
  14. Isaiah 16:5 tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mehir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”
  15. Isaiah 16:6 tn עֶבְרָה (ʿevrah) often means “anger, fury,” but here it appears to refer to boastful outbursts or excessive claims. See HALOT 782 s.v. עֶבְרָה.
  16. Isaiah 16:6 tn Heb “not so his boasting.”
  17. Isaiah 16:7 tn Heb “So Moab wails for Moab.”
  18. Isaiah 16:7 tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (ʾashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.”
  19. Isaiah 16:9 tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord?—see v. 10b) plays the role of a mourner (see 15:5).
  20. Isaiah 16:9 tc The form אֲרַיָּוֶךְ (ʾarayyavekh) should be emended to אֲרַוָּיֶךְ (ʾaravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”).
  21. Isaiah 16:9 tn Heb “for over your fruit and over your harvest shouting has fallen.” The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, “for the joyful shouting over the fruit and crops has fallen silent.”
  22. Isaiah 16:10 tn Heb “wine in the vats the treader does not tread.”
  23. Isaiah 16:10 sn The Lord appears to be the speaker here. See 15:9.
  24. Isaiah 16:11 tn Heb “so my intestines sigh for Moab like a harp.” The word מֵעַי (meʿay, “intestines”) is used here of the seat of the emotions. English idiom requires the word “heart.” The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp.
  25. Isaiah 16:11 tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.
  26. Isaiah 16:11 tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).
  27. Isaiah 16:12 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  28. Isaiah 16:12 tn Heb “when he appears, when he grows tired, Moab on the high places, and enters his temple to pray, he will not prevail.” It is possible that “when he grows tired” is an explanatory gloss for the preceding “when he appears.”
  29. Isaiah 16:14 tn Heb “in three years, like the years of a hired worker.” The three years must be reckoned exactly, just as a hired worker would carefully keep track of the time he had agreed to work for an employer in exchange for a predetermined wage.
  30. Isaiah 16:14 tn Heb “and the splendor of Moab will be disgraced with all the great multitude, and a small little remnant will not be strong.”
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Isaiah 15
Isaiah 17
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2 Timothy 2
New English Translation

Serving Faithfully Despite Hardship

2 So you, my child, be strong in the grace that is in Christ Jesus. 2 And what you heard me say[a] in the presence of many witnesses[b] entrust to faithful people[c] who will be competent[d] to teach others as well. 3 Take your share of suffering[e] as a good soldier of Christ Jesus. 4 No one in military service gets entangled in matters of everyday life; otherwise he will not please[f] the one who recruited him. 5 Also, if anyone competes as an athlete, he will not be crowned as the winner[g] unless he competes according to the rules.[h] 6 The farmer who works hard ought to have the first share of the crops. 7 Think about what I am saying and[i] the Lord will give you understanding of all this.[j]

8 Remember Jesus Christ, raised from the dead, a descendant of David;[k] such is my gospel,[l] 9 for which I suffer hardship to the point of imprisonment[m] as a criminal, but God’s message[n] is not imprisoned![o] 10 So I endure all things for the sake of those chosen by God,[p] that they too may obtain salvation in Christ Jesus and its eternal glory.[q] 11 This saying[r] is trustworthy:[s]

If we died with him, we will also live with him.
12 If we endure, we will also reign with him.[t]
If we deny[u] him,[v] he will also deny us.
13 If we are unfaithful, he remains faithful, since he cannot deny himself.[w]

Dealing with False Teachers

14 Remind people[x] of these things and solemnly charge them[y] before the Lord[z] not to wrangle over words. This is of no benefit; it just brings ruin on those who listen.[aa] 15 Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.[ab] 16 But avoid profane chatter,[ac] because those occupied with it will stray further and further into ungodliness,[ad] 17 and their message will spread its infection[ae] like gangrene. Hymenaeus and Philetus are in this group.[af] 18 They have strayed from the truth[ag] by saying that the resurrection has already occurred, and they are undermining some people’s faith. 19 However, God’s solid foundation remains standing, bearing this seal: “The Lord knows those who are his,”[ah] and “Everyone who confesses the name of the Lord[ai] must turn away from evil.”

20 Now in a wealthy home[aj] there are not only gold and silver vessels, but also ones made of wood and of clay, and some are for honorable use, but others for ignoble use.[ak] 21 So if someone cleanses himself of such behavior,[al] he will be a vessel for honorable use, set apart, useful for the Master, prepared for every good work. 22 But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others[am] who call on the Lord from a pure heart.[an] 23 But reject foolish and ignorant[ao] controversies, because you know they breed infighting.[ap] 24 And the Lord’s slave[aq] must not engage in heated disputes[ar] but be kind toward all, an apt teacher, patient, 25 correcting[as] opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth[at] 26 and they will come to their senses and escape the devil’s trap where they are held captive[au] to do his will.[av]

Footnotes

  1. 2 Timothy 2:2 tn Grk “what you heard from me” (cf. 1:13).
  2. 2 Timothy 2:2 tn Grk “through many witnesses.” The “through” is used here to show attendant circumstances: “accompanied by,” “in the presence of.”
  3. 2 Timothy 2:2 tn Grk “faithful men,” but here ἀνθρώποις (anthrōpois) is generic, referring to both men and women.
  4. 2 Timothy 2:2 tn Or “able” (see Paul’s use of this word in regard to ministry in 2 Cor 2:16; 3:5-6).
  5. 2 Timothy 2:3 tn Grk “suffer hardship together,” implying “join with me and others in suffering” (cf. 1:8).
  6. 2 Timothy 2:4 tn Grk “that he may please.”
  7. 2 Timothy 2:5 tn Grk “will not be crowned,” speaking of the wreath awarded to the victor.
  8. 2 Timothy 2:5 sn According to the rules (Grk “lawfully, by law”) referring to the rules of competition. In the ancient world these included requirements for training as well as rules for the competition itself.
  9. 2 Timothy 2:7 tn The Greek word here usually means “for,” but is used in this verse for a milder continuation of thought.
  10. 2 Timothy 2:7 tn Grk “in all things.”
  11. 2 Timothy 2:8 tn Grk “of David’s seed” (an idiom for physical descent).
  12. 2 Timothy 2:8 tn Grk “according to my gospel.”
  13. 2 Timothy 2:9 tn Or “chains,” “bonds.”
  14. 2 Timothy 2:9 tn Or “word.”
  15. 2 Timothy 2:9 tn Or “chained,” “bound.”
  16. 2 Timothy 2:10 tn Grk “the elect.”
  17. 2 Timothy 2:10 tn Grk “with eternal glory.”
  18. 2 Timothy 2:11 sn This saying (Grk “the saying”) refers to the following citation. See 1 Tim 1:15; 3:1; 4:9; Titus 3:8 for other occurrences of this phrase.
  19. 2 Timothy 2:11 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
  20. 2 Timothy 2:12 tn Grk “died together…will live together…will reign together,” without “him” stated explicitly. But “him” is implied by the parallel ideas in Rom 6:8; 8:17 and by the reference to Christ in vv. 12b-13.
  21. 2 Timothy 2:12 tn Or “renounce,” “disown,” “repudiate.” It is important to note that the object of Christ’s denial is “us.” The text does not contain an implied object complement (“he will deny us [x]”), which would mean that Christ was withholding something from us (for example, “The owner denied his pets water”), since the verb ἀρνέομαι (arneomai) is not one of the category of verbs that normally occurs in these constructions (see ExSyn 182-89).
  22. 2 Timothy 2:12 tn Grk “if we renounce,” but the “him” is implied by the parallel clauses.
  23. 2 Timothy 2:13 sn If we are unfaithful…he cannot deny himself. This could be (1) a word of warning (The Lord will exact punishment; he cannot deny his holiness) or (2) a word of hope (Because of who he is, he remains faithful to us despite our lapses). The latter is more likely, since Paul consistently cites God’s faithfulness as a reassurance, not as a warning (cf. especially Rom 3:3; also 1 Cor 1:9; 10:13; 2 Cor 1:18; 1 Thess 5:24; 2 Thess 3:3).
  24. 2 Timothy 2:14 tn Grk “remind of these things,” implying “them” or “people” as the object.
  25. 2 Timothy 2:14 tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomenos) has been translated as a finite verb due to requirements of contemporary English style.
  26. 2 Timothy 2:14 tc ‡ Most witnesses (A D Ψ 048 1241 [1505] 1739 1881 M al sy SBL) have κυρίου (kuriou, “Lord”) instead of θεοῦ (theou, “God”) here, while a few have Χριστοῦ (Christou, “Christ”; 206 429 1758). θεοῦ, however, is well supported by א C F G I 614 629 630 1175 al. Internally, the Pastorals never elsewhere use the expression ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), but consistently use ἐνώπιον θεοῦ (“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be argued both ways: The author’s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals’ otherwise universal expression. Further, only twice in the NT (Jas 4:10 [v.l. θεοῦ]; Rev 11:4 [v.l. θεοῦ]) does the expression ἐνώπιον κυρίου occur. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of θεοῦ, the internal evidence is on the side of κυρίου. A decision is difficult, but κυρίου is the preferred reading.
  27. 2 Timothy 2:14 tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”
  28. 2 Timothy 2:15 sn Accurately is a figure of speech that literally means something like “cutting a straight road.” In regard to the message of truth, it means “correctly handling” or “imparting it without deviation.”
  29. 2 Timothy 2:16 sn Profane chatter was apparently a characteristic of the false teachers in Ephesus (cf. 1 Tim 1:3-4; 4:7; 6:20).
  30. 2 Timothy 2:16 tn Grk “they [who engage in it] will progress even more in ungodliness.”
  31. 2 Timothy 2:17 tn Or “eat away.”
  32. 2 Timothy 2:17 tn Grk “of whom are Hymenaeus and Philetus.” Because of the length and complexity of the Greek sentence, this last clause has been made a new sentence in the translation.
  33. 2 Timothy 2:18 tn Grk “have deviated concerning the truth.”
  34. 2 Timothy 2:19 sn A quotation from Num 16:5.
  35. 2 Timothy 2:19 tn Grk “names the name of the Lord.”
  36. 2 Timothy 2:20 tn Grk “a great house.”
  37. 2 Timothy 2:20 tn Grk “for dishonor,” probably referring to vessels used for refuse or excrement.
  38. 2 Timothy 2:21 tn Grk “from these,” alluding to the errors and deeds of the false teachers described in vv. 14-19.
  39. 2 Timothy 2:22 tn Grk “and peace, with those.”
  40. 2 Timothy 2:22 sn In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues.
  41. 2 Timothy 2:23 tn Or “uninstructed,” “silly.”
  42. 2 Timothy 2:23 tn Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.
  43. 2 Timothy 2:24 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  44. 2 Timothy 2:24 tn Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23.
  45. 2 Timothy 2:25 sn Correcting is the word for “child-training” or “discipline.” It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).
  46. 2 Timothy 2:25 tn Grk “repentance unto knowledge of the truth.”
  47. 2 Timothy 2:26 tn Grk “having been captured by him.”
  48. 2 Timothy 2:26 tn Grk “for that one’s will,” referring to the devil, but with a different pronoun than in the previous phrase “by him.” Some have construed “for his will” with the earlier verb and referred the pronoun to God: “come to their senses and escape the devil’s trap (though they have been captured by him) in order to do His will.” In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil’s will.
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