Kejadian 19:17

19:17 When they had brought them outside, they ¹  said, “Run ²  for your lives! Don’t look ³  behind you or stop anywhere in the valley! ⁴  Escape to the mountains or you will be destroyed!”

Kejadian 19:22

19:22 Run there quickly, ⁵  for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) ⁶ 

Bilangan 16:24-27

16:24 “Tell the community: ‘Get away ⁷  from around the homes of Korah, Dathan, and Abiram.’” 16:25 Then Moses got up ⁸  and went to Dathan and Abiram; and the elders of Israel went after him. 16:26 And he said to the community, “Move away from the tents of these wicked ⁹  men, and do not touch anything they have, lest you be destroyed because ¹⁰  of all their sins.” ¹¹  16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves ¹²  in the entrances of their tents with their wives, their children, and their toddlers.

Amsal 6:4-5

6:4 Permit no sleep to your eyes ¹³ 

or slumber to your eyelids.

6:5 Deliver yourself like a gazelle from a snare, ¹⁴ 

and like a bird from the trap ¹⁵  of the fowler.

Lukas 13:24-25

13:24 “Exert every effort ¹⁶  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ¹⁷  the head of the house ¹⁸  gets up ¹⁹  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ²⁰  let us in!’ ²¹  But he will answer you, ²²  ‘I don’t know where you come from.’ ²³ 

Lukas 13:2

13:2 He ²⁴  answered them, “Do you think these Galileans were worse sinners ²⁵  than all the other Galileans, because they suffered these things?

Kolose 1:2

1:2 to the saints, the faithful ²⁶  brothers and sisters ²⁷  in Christ, at Colossae. Grace and peace to you ²⁸  from God our Father! ²⁹ 

Ibrani 3:7-8

Exposition of Psalm 95: Hearing God’s Word in Faith

3:7 Therefore, as the Holy Spirit says, ³⁰ 

“Oh, that today you would listen as he speaks! ³¹ 

3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.

Wahyu 18:4

18:4 Then ³²  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,

[19:17]  ¹ tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.

[19:17]  ² tn Heb “escape.”

[19:17]  ³ tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.

[19:17]  ⁴ tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:22]  ⁵ tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.

[19:22]  ⁶ tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).

[16:24]  ⁷ tn The motif of “going up” is still present; here the Hebrew text says “go up” (the Niphal imperative – “go up yourselves”) from their tents, meaning, move away from them.

[16:25]  ⁸ tn Heb “rose up.”

[16:26]  ⁹ tn The word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the Lord, and so were condemned as criminals – they were guilty. The idea of “wickedness” therefore applies in that sense.

[16:26]  ¹⁰ tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”

[16:26]  ¹¹ sn The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.

[16:27]  ¹² tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

[6:4]  ¹³ tn Heb “do not give sleep to your eyes.” The point is to go to the neighbor and seek release from the agreement immediately (cf. NLT “Don’t rest until you do”).

[6:5]  ¹⁴ tn Heb “from the hand.” Most translations supply “of the hunter.” The word “hand” can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.

[6:5]  ¹⁵ tc Heb “hand” (so KJV, NAB, NRSV). Some mss and versions have it as “trap,” which may very well represent an interpretation too.

[13:24]  ¹⁶ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:25]  ¹⁷ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ¹⁸ tn Or “the master of the household.”

[13:25]  ¹⁹ tn Or “rises,” or “stands up.”

[13:25]  ²⁰ tn Or “Sir.”

[13:25]  ²¹ tn Grk “Open to us.”

[13:25]  ²² tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ²³ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[13:2]  ²⁴ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ²⁵ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[1:2]  ²⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁸ tn Or “Grace to you and peace.”

[1:2]  ²⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[3:7]  ³⁰ sn The following quotation is from Ps 95:7b-11.

[3:7]  ³¹ tn Grk “today if you hear his voice.”

[18:4]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.