Yosua 21:44

21:44 The Lord made them secure, ¹  in fulfillment of all he had solemnly promised their ancestors. ²  None of their enemies could resist them. ³ 

Yosua 23:1

Joshua Challenges Israel to be Faithful

23:1 A long time ⁴  passed after the Lord made Israel secure from all their enemies, ⁵  and Joshua was very old. ⁶ 

Yosua 23:1

Joshua Challenges Israel to be Faithful

23:1 A long time ⁷  passed after the Lord made Israel secure from all their enemies, ⁸  and Joshua was very old. ⁹ 

Kisah Para Rasul 5:4

5:4 Before it was sold, ¹⁰  did it not ¹¹  belong to you? And when it was sold, was the money ¹²  not at your disposal? How have you thought up this deed in your heart? ¹³  You have not lied to people ¹⁴  but to God!”

Kisah Para Rasul 5:2

5:2 He ¹⁵  kept back for himself part of the proceeds with his wife’s knowledge; he brought ¹⁶  only part of it and placed it at the apostles’ feet.

Kisah Para Rasul 14:6

14:6 Paul and Barnabas ¹⁷  learned about it ¹⁸  and fled to the Lycaonian cities of Lystra ¹⁹  and Derbe ²⁰  and the surrounding region.

Mazmur 18:1

Psalm 18 ²¹ 

For the music director; by the Lord’s servant David, who sang ²²  to the Lord the words of this song when ²³  the Lord rescued him from the power ²⁴  of all his enemies, including Saul. ²⁵ 

18:1 He said: ²⁶ 

“I love ²⁷  you, Lord, my source of strength! ²⁸ 

Amsal 16:7

16:7 When a person’s ²⁹  ways are pleasing to the Lord, ³⁰ 

he ³¹  even reconciles his enemies to himself. ³² 

Lukas 1:74-75

1:74 that we, being rescued from the hand of our ³³  enemies,

may serve him without fear, ³⁴ 

1:75 in holiness and righteousness ³⁵  before him for as long as we live. ³⁶ 

[21:44]  ¹ tn Heb “gave them rest all around.”

[21:44]  ² tn Heb “according to all he swore to their fathers.”

[21:44]  ³ tn Heb “not a man stood from before them from all their enemies.”

[23:1]  ⁴ tn Heb “many days.”

[23:1]  ⁵ tn Heb “the Lord had given rest to Israel from their enemies all around.”

[23:1]  ⁶ tn Heb “was old, coming into the days.” This expression, referring to advancing in years, also occurs in the following verse.

[23:1]  ⁷ tn Heb “many days.”

[23:1]  ⁸ tn Heb “the Lord had given rest to Israel from their enemies all around.”

[23:1]  ⁹ tn Heb “was old, coming into the days.” This expression, referring to advancing in years, also occurs in the following verse.

[5:4]  ¹⁰ tn Grk “Remaining to you.”

[5:4]  ¹¹ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹² tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹³ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹⁴ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:2]  ¹⁵ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ¹⁶ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[14:6]  ¹⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ¹⁸ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ¹⁹ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ²⁰ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[18:1]  ²¹ sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.

[18:1]  ²² tn Heb “spoke.”

[18:1]  ²³ tn Heb “in the day,” or “at the time.”

[18:1]  ²⁴ tn Heb “hand.”

[18:1]  ²⁵ tn Heb “and from the hand of Saul.”

[18:1]  ²⁶ tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.

[18:1]  ²⁷ tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.

[18:1]  ²⁸ tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”

[16:7]  ²⁹ tn Heb “ways of a man.”

[16:7]  ³⁰ tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.

[16:7]  ³¹ tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord – it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).

[16:7]  ³² tn Heb “even his enemies he makes to be at peace with him.”

[1:74]  ³³ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ³⁴ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ³⁵ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ³⁶ tn Grk “all our days.”