Keluaran 11:8

11:8 All these your servants will come down to me and bow down ¹  to me, saying, ‘Go, you and all the people who follow ²  you,’ and after that I will go out.” Then Moses ³  went out from Pharaoh in great anger.

Mazmur 27:1-2

Psalm 27 ⁴ 

By David.

27:1 The Lord delivers and vindicates me! ⁵ 

I fear no one! ⁶ 

The Lord protects my life!

I am afraid of no one! ⁷ 

27:2 When evil men attack me ⁸ 

to devour my flesh, ⁹ 

when my adversaries and enemies attack me, ¹⁰ 

they stumble and fall. ¹¹ 

Mazmur 46:2-3

46:2 For this reason we do not fear ¹²  when the earth shakes, ¹³ 

and the mountains tumble into the depths of the sea, ¹⁴ 

46:3 when its waves ¹⁵  crash ¹⁶  and foam,

and the mountains shake ¹⁷  before the surging sea. ¹⁸  (Selah)

Mazmur 112:7

112:7 He does not fear bad news.

He ¹⁹  is confident; he trusts ²⁰  in the Lord.

Yesaya 26:3-4

26:3 You keep completely safe the people who maintain their faith,

for they trust in you. ²¹ 

26:4 Trust in the Lord from this time forward, ²² 

even in Yah, the Lord, an enduring protector! ²³ 

Daniel 3:16-18

3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ²⁴  “We do not need to give you a reply ²⁵  concerning this. 3:17 If ²⁶  our God whom we are serving exists, ²⁷  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Daniel 6:10-11

6:10 When Daniel realized ²⁸  that a written decree had been issued, he entered his home, where the windows ²⁹  in his upper room opened toward Jerusalem. ³⁰  Three ³¹  times daily he was ³²  kneeling ³³  and offering prayers and thanks to his God just as he had been accustomed to do previously. 6:11 Then those officials who had gone to the king ³⁴  came by collusion and found Daniel praying and asking for help before his God.

Kisah Para Rasul 4:13

4:13 When they saw the boldness ³⁵  of Peter and John, and discovered ³⁶  that they were uneducated ³⁷  and ordinary ³⁸  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 14:3

14:3 So they stayed there ³⁹  for a considerable time, speaking out courageously for the Lord, who testified ⁴⁰  to the message ⁴¹  of his grace, granting miraculous signs ⁴²  and wonders to be performed through their hands.

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁴³  when Paul and Barnabas ⁴⁴  went into the Jewish synagogue ⁴⁵  and spoke in such a way that a large group ⁴⁶  of both Jews and Greeks believed.

Kisah Para Rasul 2:2

2:2 Suddenly ⁴⁷  a sound ⁴⁸  like a violent wind blowing ⁴⁹  came from heaven ⁵⁰  and filled the entire house where they were sitting.

[11:8]  ¹ sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

[11:8]  ² tn Heb “that are at your feet.”

[11:8]  ³ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[27:1]  ⁴ sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.

[27:1]  ⁵ tn Heb “the Lord [is] my light and my deliverance.” “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that “light” refers here to divine guidance (see Ps 43:3).

[27:1]  ⁶ tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”

[27:1]  ⁷ tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”

[27:2]  ⁸ tn Heb “draw near to me.”

[27:2]  ⁹ sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).

[27:2]  ¹⁰ tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.

[27:2]  ¹¹ tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”

[46:2]  ¹² tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).

[46:2]  ¹³ tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”

[46:2]  ¹⁴ tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.

[46:3]  ¹⁵ tn Heb “its waters.”

[46:3]  ¹⁶ tn Or “roar.”

[46:3]  ¹⁷ tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.

[46:3]  ¹⁸ tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

[112:7]  ¹⁹ tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).

[112:7]  ²⁰ tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.

[26:3]  ²¹ tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.

[26:4]  ²² tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.

[26:4]  ²³ tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsa^a) confirms the MT reading as well.

[3:16]  ²⁴ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ²⁵ tn Aram “to return a word to you.”

[3:17]  ²⁶ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ²⁷ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[6:10]  ²⁸ tn Aram “knew.”

[6:10]  ²⁹ sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ³⁰ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:10]  ³¹ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ³² tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ³³ tn Aram “kneeling on his knees” (so NASB).

[6:10]  sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.

[6:11]  ³⁴ tn Aram “those men”; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity.

[4:13]  ³⁵ tn Or “courage.”

[4:13]  ³⁶ tn Or “and found out.”

[4:13]  ³⁷ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ³⁸ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[14:3]  ³⁹ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁴⁰ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁴¹ tn Grk “word.”

[14:3]  ⁴² tn Here the context indicates the miraculous nature of the signs mentioned.

[14:1]  ⁴³ sn Iconium. See the note in 13:51.

[14:1]  ⁴⁴ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁴⁵ sn See the note on synagogue in 6:9.

[14:1]  ⁴⁶ tn Or “that a large crowd.”

[2:2]  ⁴⁷ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁴⁸ tn Or “a noise.”

[2:2]  ⁴⁹ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁵⁰ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.