Kejadian 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹ 

Kejadian 7:7

7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because ²  of the floodwaters.

Kejadian 7:13

7:13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. ³ 

Yosua 3:17

3:17 The priests carrying the ark of the covenant of the Lord stood firmly on dry ground in the middle of the Jordan. All Israel crossed over on dry ground until the entire nation was on the other side. ⁴ 

Yosua 4:10

4:10 Now the priests carrying the ark of the covenant were standing in the middle of the Jordan until everything the Lord had commanded Joshua to tell the people was accomplished, in accordance with all that Moses had commanded Joshua. The people went across quickly,

Yosua 4:16-18

4:16 “Instruct the priests carrying the ark of the covenantal laws ⁵  to come up from the Jordan.” 4:17 So Joshua instructed the priests, “Come up from the Jordan!” 4:18 The priests carrying the ark of the covenant of the Lord came up from the middle of the Jordan, and as soon as they set foot on dry land, ⁶  the water of the Jordan flowed again and returned to flood stage. ⁷ 

Mazmur 91:11

91:11 For he will order his angels ⁸ 

to protect you in all you do. ⁹ 

Mazmur 121:8

121:8 The Lord will protect you in all you do, ¹⁰ 

now and forevermore.

Daniel 9:25-26

9:25 So know and understand:

From the issuing of the command ¹¹  to restore and rebuild

Jerusalem ¹²  until an anointed one, a prince arrives, ¹³ 

there will be a period of seven weeks ¹⁴  and sixty-two weeks.

It will again be built, ¹⁵  with plaza and moat,

but in distressful times.

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ¹⁶ 

As for the city and the sanctuary,

the people of the coming prince will destroy ¹⁷  them.

But his end will come speedily ¹⁸  like a flood. ¹⁹ 

Until the end of the war that has been decreed

there will be destruction.

Zakharia 9:11

9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit.

Kisah Para Rasul 16:27-28

16:27 When the jailer woke up ²⁰  and saw the doors of the prison standing open, ²¹  he drew his sword and was about to kill himself, ²²  because he assumed ²³  the prisoners had escaped. 16:28 But Paul called out loudly, ²⁴  “Do not harm yourself, ²⁵  for we are all here!”

Kisah Para Rasul 16:37-39

16:37 But Paul said to the police officers, ²⁶  “They had us beaten in public ²⁷  without a proper trial ²⁸  – even though we are Roman citizens ²⁹  – and they threw us ³⁰  in prison. And now they want to send us away ³¹  secretly? Absolutely not! They ³²  themselves must come and escort us out!” ³³  16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ³⁴  were Roman citizens ³⁵  16:39 and came ³⁶  and apologized to them. After ³⁷  they brought them out, they asked them repeatedly ³⁸  to leave the city.

[7:1]  ¹ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[7:7]  ² tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.

[7:13]  ³ tn Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”

[3:17]  ⁴ tn Heb “and all Israel was crossing over on dry ground until all the nation had finished crossing the Jordan.”

[4:16]  ⁵ tn Traditionally, “the ark of the testimony,” another name for the ark of the covenant. The Hebrew term עֵדוּת (’edut, “testimony” or “witness”) here refers to the Mosaic covenant and the body of stipulations contained within it (see HALOT 2:791).

[4:18]  ⁶ tn Heb “and the soles of the feet of the priests were brought up to the dry land.”

[4:18]  ⁷ tn Heb “and the waters of the Jordan returned to their place and went as formerly over their banks.”

[4:18]  sn Verses 15-18 give a more detailed account of the priests’ crossing that had been briefly described in v. 11.

[91:11]  ⁸ tn Heb “for his angels he will command concerning you.”

[91:11]  ⁹ tn Heb “in all your ways.”

[121:8]  ¹⁰ tn Heb “your going out and your coming in.”

[9:25]  ¹¹ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ¹³ tn The word “arrives” is added in the translation for clarification.

[9:25]  ¹⁴ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

[9:25]  ¹⁵ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:26]  ¹⁶ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ¹⁷ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ¹⁸ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ¹⁹ sn Flood here is a metaphor for sudden destruction.

[16:27]  ²⁰ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ²¹ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ²² sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ²³ tn Or “thought.”

[16:28]  ²⁴ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ²⁵ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:37]  ²⁶ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ²⁷ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ²⁸ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ²⁹ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ³⁰ tn The word “us” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[16:37]  ³¹ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ³² tn Grk “But they.”

[16:37]  ³³ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[16:38]  ³⁴ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ³⁵ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[16:39]  ³⁶ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ³⁷ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ³⁸ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.