Kisah Para Rasul 5:18

5:18 They ¹  laid hands on ²  the apostles and put them in a public jail.

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ³  and proclaim ⁴  to the people all the words of this life.”

Kisah Para Rasul 5:33

5:33 Now when they heard this, they became furious ⁵  and wanted to execute them. ⁶ 

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ⁷  Then ⁸  they ordered them not to speak in the name of Jesus and released them.

Keluaran 10:28-29

10:28 Pharaoh said to him, “Go from me! ⁹  Watch out for yourself! Do not appear before me again, ¹⁰  for when ¹¹  you see my face you will die!” 10:29 Moses said, “As you wish! ¹²  I will not see your face again.” ¹³ 

Nehemia 6:3

6:3 So I sent messengers to them saying, “I am engaged in ¹⁴  an important work, and I am unable to come down. Why should the work come to a halt when I leave it to come down to you?”

Daniel 3:16-18

3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ¹⁵  “We do not need to give you a reply ¹⁶  concerning this. 3:17 If ¹⁷  our God whom we are serving exists, ¹⁸  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

6:10 When Daniel realized ¹⁹  that a written decree had been issued, he entered his home, where the windows ²⁰  in his upper room opened toward Jerusalem. ²¹  Three ²²  times daily he was ²³  kneeling ²⁴  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Daniel 6:23

6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God.

Ibrani 11:27

11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible.

[5:18]  ¹ 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]  ² tn Or “they arrested.”

[5:20]  ³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ⁴ tn Or “speak.”

[5:33]  ⁵ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ⁶ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[5:40]  ⁷ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ⁸ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[10:28]  ⁹ tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ¹⁰ tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ¹¹ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

[10:29]  ¹² tn Heb “Thus you have spoken.”

[10:29]  ¹³ tn This is a verbal hendiadys construction: “I will not add again [to] see.”

[6:3]  ¹⁴ tn Heb “[am] doing.”

[3:16]  ¹⁵ 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]  ¹⁶ tn Aram “to return a word to you.”

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

[3:17]  ¹⁸ 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]  ¹⁹ tn Aram “knew.”

[6:10]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ²⁴ 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.