Ester 4:11-16

4:11 “All the servants of the king and the people of the king’s provinces know that there is only one law applicable ¹  to any man or woman who comes uninvited to the king in the inner court – that person will be put to death, unless the king extends to him the gold scepter, permitting him to be spared. ²  Now I have not been invited to come to the king for some thirty days!”

4:12 When Esther’s reply ³  was conveyed to Mordecai, 4:13 he ⁴  said to take back this answer to Esther: 4:14 “Don’t imagine that because you are part of the king’s household you will be the one Jew ⁵  who will escape. If you keep quiet at this time, liberation and protection for the Jews will appear ⁶  from another source, ⁷  while you and your father’s household perish. It may very well be ⁸  that you have achieved royal status ⁹  for such a time as this!”

4:15 Then Esther sent this reply to Mordecai: 4:16 “Go, assemble all the Jews who are found in Susa and fast in my behalf. Don’t eat and don’t drink for three days, night or day. My female attendants and I ¹⁰  will also fast in the same way. Afterward I will go to the king, even though it violates the law. ¹¹  If I perish, I perish!”

Yeremia 26:20-24

26:20 Now there was another man ¹²  who prophesied as the Lord’s representative ¹³  against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. ¹⁴  26:21 When the king and all his bodyguards ¹⁵  and officials heard what he was prophesying, ¹⁶  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ¹⁷  26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, ¹⁸  26:23 and they brought Uriah back from there. ¹⁹  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ²⁰ 

26:24 However, Ahikam son of Shaphan ²¹  used his influence to keep Jeremiah from being handed over and executed by the people. ²² 

Matius 10:39

10:39 Whoever finds his life ²³  will lose it, ²⁴  and whoever loses his life because of me ²⁵  will find it.

Matius 16:25

16:25 For whoever wants to save his life ²⁶  will lose it, ²⁷  but whoever loses his life for my sake will find it.

Lukas 9:24

9:24 For whoever wants to save his life will lose it, ²⁸  but whoever loses his life for my sake will save it.

Lukas 17:33

17:33 Whoever tries to keep ²⁹  his life will lose it, but whoever loses his life ³⁰  will preserve it.

Yohanes 12:25-26

12:25 The one who loves his life ³¹  destroys ³²  it, and the one who hates his life in this world guards ³³  it for eternal life. 12:26 If anyone wants to serve me, he must follow ³⁴  me, and where I am, my servant will be too. ³⁵  If anyone serves me, the Father will honor him.

Kisah Para Rasul 20:24

20:24 But I do not consider my life ³⁶  worth anything ³⁷  to myself, so that ³⁸  I may finish my task ³⁹  and the ministry that I received from the Lord Jesus, to testify to the good news ⁴⁰  of God’s grace.

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ⁴¹  my heart? For I am ready not only to be tied up, ⁴²  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 21:2

21:2 We found ⁴³  a ship crossing over to Phoenicia, ⁴⁴  went aboard, ⁴⁵  and put out to sea. ⁴⁶ 

Titus 2:11-13

2:11 For the grace of God has appeared, bringing salvation to all people. ⁴⁷  2:12 It trains us ⁴⁸  to reject godless ways ⁴⁹  and worldly desires and to live self-controlled, upright, and godly lives in the present age, 2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ⁵⁰  of our great God and Savior, Jesus Christ. ⁵¹ 

Titus 1:6-8

1:6 An elder must be blameless, ⁵²  the husband of one wife, ⁵³  with faithful children ⁵⁴  who cannot be charged with dissipation or rebellion. 1:7 For the overseer ⁵⁵  must be blameless as one entrusted with God’s work, ⁵⁶  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Ibrani 11:35

11:35 and women received back their dead raised to life. ⁵⁷  But others were tortured, not accepting release, to obtain resurrection to a better life. ⁵⁸ 

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 ⁵⁹  into prison so you may be tested, ⁶⁰  and you will experience suffering ⁶¹  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁶² 

Wahyu 7:14

7:14 So ⁶³  I said to him, “My lord, you know the answer.” ⁶⁴  Then ⁶⁵  he said to me, “These are the ones who have come out of the great tribulation. They ⁶⁶  have washed their robes and made them white in the blood of the Lamb!

Wahyu 12:11

12:11 But ⁶⁷  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁶⁸  so much that they were afraid to die.

[4:11]  ¹ tn Heb “one is his law”; NASB “he (the king NIV) has but one law”

[4:11]  ² tn Heb “and he will live”; KJV, ASV “that he may live”; NIV “and spare his life.”

[4:12]  ³ tn Heb “the words of Esther”; TEV, NLT “Esther’s message.”

[4:13]  ⁴ tn Heb “Mordecai.” The pronoun (“he”) was used in the translation for stylistic reasons. A repetition of the proper name here is redundant in terms of contemporary English style.

[4:14]  ⁵ tn Heb “from all the Jews”; KJV “more than all the Jews”; NIV “you alone of all the Jews.”

[4:14]  ⁶ tn Heb “stand”; KJV, NASB, NIV, NLT “arise.”

[4:14]  ⁷ tn Heb “place” (so KJV, NIV, NLT); NRSV “from another quarter.” This is probably an oblique reference to help coming from God. D. J. A. Clines disagrees; in his view a contrast between deliverance by Esther and deliverance by God is inappropriate (Ezra, Nehemiah, Esther [NCBC], 302). But Clines’ suggestion that perhaps the reference is to deliverance by Jewish officials or by armed Jewish revolt is less attractive than seeing this veiled reference as part of the literary strategy of the book, which deliberately keeps God’s providential dealings entirely in the background.

[4:14]  ⁸ tn Heb “And who knows whether” (so NASB). The question is one of hope, but free of presumption. Cf. Jonah 3:9.

[4:14]  ⁹ tn Heb “have come to the kingdom”; NRSV “to royal dignity”; NIV “to royal position”; NLT “have been elevated to the palace.”

[4:16]  ¹⁰ tn Heb “I and my female attendants.” The translation reverses the order for stylistic reasons.

[4:16]  ¹¹ tn Heb “which is not according to the law” (so KJV, NASB); NAB “contrary to the law.”

[26:20]  ¹² sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.

[26:20]  ¹³ tn Heb “in the name of the Lord,” i.e., as his representative and claiming his authority. See the study note on v. 16.

[26:20]  ¹⁴ tn Heb “Now also a man was prophesying in the name of the Lord, Uriah son of…, and he prophesied against this city and against this land according to all the words of Jeremiah.” The long Hebrew sentence has been broken up in conformity with contemporary English style and the major emphasis brought out by putting his prophesying first, then identifying him.

[26:21]  ¹⁵ tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).

[26:21]  ¹⁶ tn Heb “his words.”

[26:21]  ¹⁷ tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[26:22]  ¹⁸ sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).

[26:23]  ¹⁹ tn Heb “from Egypt.”

[26:23]  sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.

[26:23]  ²⁰ sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.

[26:24]  ²¹ sn Ahikam son of Shaphan was an official during the reign of Jehoiakim’s father, Josiah (2 Kgs 22:12, 14). He was also the father of Gedaliah who became governor of Judah after the fall of Jerusalem (Jer 40:5). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials’ opinion and the elders’ warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.

[26:24]  ²² tn Heb “Nevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given (even more literally, ‘so as not to give him’) into the hand of the people to kill him.” “Hand” is often used for “aid,” “support,” “influence,” “power,” “control.”

[10:39]  ²³ tn Grk “his soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[10:39]  ²⁴ sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it).

[10:39]  ²⁵ tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα indicates the cause or reason for something (BDAG 334 s.v. 1).

[16:25]  ²⁶ tn Or “soul” (throughout vv. 25-26).

[16:25]  ²⁷ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:24]  ²⁸ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[17:33]  ²⁹ tn Or “tries to preserve”; Grk “seeks to gain.”

[17:33]  sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).

[17:33]  ³⁰ sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

[12:25]  ³¹ tn Or “soul.”

[12:25]  ³² tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ³³ tn Or “keeps.”

[12:26]  ³⁴ tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

[12:26]  ³⁵ tn Grk “where I am, there my servant will be too.”

[20:24]  ³⁶ tn Grk “soul.”

[20:24]  ³⁷ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ³⁸ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ³⁹ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ⁴⁰ tn Or “to the gospel.”

[21:13]  ⁴¹ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁴² tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:2]  ⁴³ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ⁴⁴ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ⁴⁵ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ⁴⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[2:11]  ⁴⁷ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ⁴⁸ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ⁴⁹ tn Grk “ungodliness.”

[2:13]  ⁵⁰ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ⁵¹ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[1:6]  ⁵² tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ⁵³ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ⁵⁴ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[1:7]  ⁵⁵ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁵⁶ tn Grk “as God’s steward.”

[11:35]  ⁵⁷ tn Grk “received back their dead from resurrection.”

[11:35]  ⁵⁸ tn Grk “to obtain a better resurrection.”

[2:10]  ⁵⁹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁶⁰ tn Or “tempted.”

[2:10]  ⁶¹ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁶² 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.”

[7:14]  ⁶³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁶⁴ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁶⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[12:11]  ⁶⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁶⁸ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.