2 Tawarikh 16:10

16:10 Asa was so angry at the prophet, he put him in jail. ¹  Asa also oppressed some of the people at that time.

2 Tawarikh 18:25-27

18:25 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 18:26 Say, ‘This is what the king says: “Put this man in prison. Give him only a little bread and water ²  until I return safely.”’” 18:27 Micaiah said, “If you really do return safely, then the Lord has not spoken through me!” Then he added, “Take note, ³  all you people.”

Yeremia 20:2

20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. ⁴  Then he put him in the stocks ⁵  which were at the Upper Gate of Benjamin in the Lord’s temple. ⁶ 

Yeremia 29:26

29:26 “The Lord has made you priest in place of Jehoiada. ⁷  He has put you in charge in the Lord’s temple of controlling ⁸  any lunatic ⁹  who pretends to be a prophet. ¹⁰  And it is your duty to put any such person in the stocks ¹¹  with an iron collar around his neck. ¹² 

Yeremia 37:15

37:15 The officials were very angry ¹³  at Jeremiah. They had him flogged and put in prison in the house of Jonathan, the royal secretary, which they had converted into a place for confining prisoners. ¹⁴ 

Yeremia 38:6

38:6 So the officials ¹⁵  took Jeremiah and put him in the cistern ¹⁶  of Malkijah, one of the royal princes, ¹⁷  that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. ¹⁸ 

Ratapan 3:53-55

3:53 They shut me ¹⁹  up in a pit

and threw stones at me.

3:54 The waters closed over my head;

I thought ²⁰  I was about to die. ²¹ 

ק (Qof)

3:55 I have called on your name, O Lord,

from the deepest pit. ²² 

Markus 6:17-28

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ²³  had married her. 6:18 For John had repeatedly told ²⁴  Herod, “It is not lawful for you to have your brother’s wife.” ²⁵  6:19 So Herodias nursed a grudge against him and wanted to kill him. But ²⁶  she could not 6:20 because Herod stood in awe of ²⁷  John and protected him, since he knew that John ²⁸  was a righteous and holy man. When Herod ²⁹  heard him, he was thoroughly baffled, ³⁰  and yet ³¹  he liked to listen to John. ³² 

6:21 But ³³  a suitable day ³⁴  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 6:22 When his daughter Herodias ³⁵  came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.” 6:23 He swore to her, ³⁶  “Whatever you ask I will give you, up to half my kingdom.” ³⁷  6:24 So ³⁸  she went out and said to her mother, “What should I ask for?” Her mother ³⁹  said, “The head of John the baptizer.” ⁴⁰  6:25 Immediately she hurried back to the king and made her request: ⁴¹  “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, ⁴²  he did not want to reject her request because of his oath and his guests. 6:27 So ⁴³  the king sent an executioner at once to bring John’s ⁴⁴  head, and he went and beheaded John in prison. 6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Lukas 3:20

3:20 Herod added this to them all: He locked up John in prison.

Kisah Para Rasul 5:18

5:18 They ⁴⁵  laid hands on ⁴⁶  the apostles and put them in a public jail.

Kisah Para Rasul 16:23-24

16:23 After they had beaten them severely, ⁴⁷  they threw them into prison and commanded ⁴⁸  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ⁴⁹  and fastened their feet in the stocks. ⁵⁰ 

Kisah Para Rasul 24:25-27

24:25 While Paul ⁵¹  was discussing ⁵²  righteousness, self-control, ⁵³  and the coming judgment, Felix ⁵⁴  became ⁵⁵  frightened and said, “Go away for now, and when I have an opportunity, ⁵⁶  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, ⁵⁷  and for this reason he sent for Paul ⁵⁸  as often as possible ⁵⁹  and talked ⁶⁰  with him. 24:27 After two years ⁶¹  had passed, Porcius Festus ⁶²  succeeded Felix, ⁶³  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁶⁴ 

Kisah Para Rasul 26:10

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ⁶⁵  from the chief priests, but I also cast my vote ⁶⁶  against them when they were sentenced to death. ⁶⁷ 

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁶⁸  for the sake of you Gentiles –

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁶⁹  into prison so you may be tested, ⁷⁰  and you will experience suffering ⁷¹  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁷² 

[16:10]  ¹ tn Heb “and Asa was angry at the seer, and he put him [in] the house of stocks, because of his rage with him over this.”

[18:26]  ² tn Heb “the bread of affliction and the water of affliction.”

[18:27]  ³ tn Heb “Listen.”

[20:2]  ⁴ tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the Lord heard Jeremiah prophesying these words/things 20:2 and Pashhur had the prophet Jeremiah flogged.” This verse and the previous one has been restructured in the translation to better conform with contemporary English style.

[20:2]  ⁵ tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated “collar,” and in 2 Chr 16:10 where it is preceded by the word “house of.” It is most often translated “stocks” and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning “to turn.” See BDB 246 s.v. מַהְפֶּכֶת and KBL 500 s.v. מַהְפֶּכֶת for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.

[20:2]  ⁶ sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the Lord’s temple” to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7). Like the Benjamin Gate in the city wall it faced north toward the territory of the tribe of Benjamin.

[29:26]  ⁷ tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.

[29:26]  ⁸ tc Heb “The Lord has appointed you priest in place of the priest Jehoiada to be overseer in the house of the Lord for/over.” The translation is based on a reading presupposed by several of the versions. The Hebrew text reads “The Lord has…to be overseers [in] the house of the Lord for/over.” The reading here follows that of the Greek, Syriac, and Latin versions in reading פָּקִיד בְּבֵית (paqid bÿvet) in place of פְּקִדִים בֵּית (pÿqidim bet). There has been a confusion of the ם (mem) and בּ (bet) and a transposition of the י (yod) and ד (dalet).

[29:26]  ⁹ sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).

[29:26]  ¹⁰ tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.

[29:26]  ¹¹ tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.

[29:26]  ¹² tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).

[37:15]  ¹³ sn The officials mentioned here are not the same as those mentioned in Jer 36:12, most of whom were favorably disposed toward Jeremiah, or at least regarded what he said with enough trepidation to try to protect Jeremiah and preserve the scroll containing his messages (36:16, 19, 24). All those officials had been taken into exile with Jeconiah in 597 b.c. (2 Kgs 24:14).

[37:15]  ¹⁴ tn Heb “for they had made it into the house of confinement.” The causal particle does not fit the English sentence very well and “house of confinement” needs some explanation. Some translate this word “prison” but that creates redundancy with the earlier word translated “prison” (בֵּית הָאֵסוּר, bet ha’esur, “house of the band/binding”] which is more closely related to the concept of prison [cf. אָסִיר, ’asir, “prisoner”]). It is clear from the next verse that Jeremiah was confined in a cell in the dungeon of this place.

[38:6]  ¹⁵ tn Heb “they.”

[38:6]  ¹⁶ sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.

[38:6]  ¹⁷ tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.

[38:6]  ¹⁸ tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.

[3:53]  ¹⁹ tn Heb “my life.”

[3:54]  ²⁰ tn Heb “I said,” meaning “I said to myself” = “I thought.”

[3:54]  ²¹ tn Heb “I was about to be cut off.” The verb נִגְזָרְתִּי (nigzarti), Niphal perfect 1st person common singular from גָּזַר (gazar, “to be cut off”), functions in an ingressive sense: “about to be cut off.” It is used in reference to the threat of death (e.g., Ezek 37:11). To be “cut off” from the hand of the living means to experience death (Ps 88:6).

[3:55]  ²² tn Heb “from a pit of lowest places.”

[6:17]  ²³ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[6:18]  ²⁴ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ²⁵ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[6:19]  ²⁶ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:20]  ²⁷ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ²⁸ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ²⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ³⁰ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).

[6:20]  ³¹ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ³² tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[6:21]  ³³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ³⁴ tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[6:22]  ³⁵ tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë¹³ 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ˹ pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.

[6:23]  ³⁶ tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì^45vid 28; both words are lacking in L pc; and א A B C^2vid ˹³ 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[6:23]  ³⁷ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[6:24]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ³⁹ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ⁴⁰ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[6:25]  ⁴¹ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[6:26]  ⁴² tn Grk “and being deeply grieved, the king did not want.”

[6:27]  ⁴³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:27]  ⁴⁴ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[5:18]  ⁴⁵ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ⁴⁶ tn Or “they arrested.”

[16:23]  ⁴⁷ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ⁴⁸ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ⁴⁹ tn Or “prison.”

[16:24]  ⁵⁰ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[24:25]  ⁵¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁵² tn Or “speaking about.”

[24:25]  ⁵³ tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ⁵⁴ sn See the note on Felix in 23:26.

[24:25]  ⁵⁵ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁵⁶ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[24:26]  ⁵⁷ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ⁵⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ⁵⁹ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ⁶⁰ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[24:27]  ⁶¹ tn Grk “After a two-year period.”

[24:27]  ⁶² sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ⁶³ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ⁶⁴ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[26:10]  ⁶⁵ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ⁶⁶ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ⁶⁷ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[3:1]  ⁶⁸ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[2:10]  ⁶⁹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁷⁰ tn Or “tempted.”

[2:10]  ⁷¹ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁷² tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”