Yeremia 36:5

36:5 Then Jeremiah told Baruch, “I am no longer allowed to go ¹  into the Lord’s temple.

Yeremia 36:19

36:19 Then the officials said to Baruch, “You and Jeremiah must go and hide. You must not let anyone know where you are.” ² 

Yeremia 1:19

1:19 They will attack you but they will not be able to overcome you, for I will be with you to rescue you,” says the Lord.

Yeremia 15:20-21

15:20 I will make you as strong as a wall to these people,

a fortified wall of bronze.

They will attack you,

but they will not be able to overcome you.

For I will be with you to rescue you and deliver you,” ³ 

says the Lord.

15:21 “I will deliver you from the power of the wicked.

I will free you from the clutches of violent people.”

Yeremia 15:1

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ⁴  these people, I would not feel pity for them! ⁵  Get them away from me! Tell them to go away! ⁶ 

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ⁷  that the Christ ⁸  had to suffer and to rise from the dead, ⁹  saying, ¹⁰  “This Jesus I am proclaiming to you is the Christ.” ¹¹ 

Kisah Para Rasul 17:9

17:9 After ¹²  the city officials ¹³  had received bail ¹⁴  from Jason and the others, they released them.

Kisah Para Rasul 18:4

18:4 He addressed ¹⁵  both Jews and Greeks in the synagogue ¹⁶  every Sabbath, attempting to persuade ¹⁷  them.

Kisah Para Rasul 18:10-12

18:10 because I am with you, and no one will assault ¹⁸  you to harm ¹⁹  you, because I have many people in this city.” 18:11 So he stayed there ²⁰  a year and six months, teaching the word of God among them. ²¹ 

Paul Before the Proconsul Gallio

18:12 Now while Gallio ²²  was proconsul ²³  of Achaia, ²⁴  the Jews attacked Paul together ²⁵  and brought him before the judgment seat, ²⁶ 

Kisah Para Rasul 18:2

18:2 There he ²⁷  found ²⁸  a Jew named Aquila, ²⁹  a native of Pontus, ³⁰  who had recently come from Italy with his wife Priscilla, because Claudius ³¹  had ordered all the Jews to depart from ³²  Rome. ³³  Paul approached ³⁴  them,

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ³⁵  days, when the disciples were growing in number, ³⁶  a complaint arose on the part of the Greek-speaking Jews ³⁷  against the native Hebraic Jews, ³⁸  because their widows ³⁹  were being overlooked ⁴⁰  in the daily distribution of food. ⁴¹ 

Mazmur 27:5

27:5 He will surely ⁴²  give me shelter ⁴³  in the day of danger; ⁴⁴ 

he will hide me in his home; ⁴⁵ 

he will place me ⁴⁶  on an inaccessible rocky summit. ⁴⁷ 

Mazmur 32:7

32:7 You are my hiding place;

you protect me from distress.

You surround me with shouts of joy from those celebrating deliverance. ⁴⁸  (Selah)

Mazmur 57:1

Psalm 57 ⁴⁹ 

For the music director; according to the al-tashcheth style; ⁵⁰  a prayer ⁵¹  of David, written when he fled from Saul into the cave. ⁵² 

57:1 Have mercy on me, O God! Have mercy on me!

For in you I have taken shelter. ⁵³ 

In the shadow of your wings ⁵⁴  I take shelter

until trouble passes.

Mazmur 64:2

64:2 Hide me from the plots of evil men,

from the crowd of evildoers. ⁵⁵ 

Mazmur 91:1

Psalm 91 ⁵⁶ 

91:1 As for you, the one who lives ⁵⁷  in the shelter of the sovereign One, ⁵⁸ 

and resides in the protective shadow ⁵⁹  of the mighty king ⁶⁰  –

Mazmur 121:8

121:8 The Lord will protect you in all you do, ⁶¹ 

now and forevermore.

Yesaya 26:20

26:20 Go, my people! Enter your inner rooms!

Close your doors behind you!

Hide for a little while,

until his angry judgment is over! ⁶² 

Yohanes 8:59

8:59 Then they picked up ⁶³  stones to throw at him, ⁶⁴  but Jesus hid himself and went out from the temple area. ⁶⁵ 

Kisah Para Rasul 12:11

12:11 When ⁶⁶  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁶⁷  me from the hand ⁶⁸  of Herod ⁶⁹  and from everything the Jewish people ⁷⁰  were expecting to happen.”

[36:5]  ¹ tn Heb “I am restrained; I cannot go into.” The word “restrained” is used elsewhere in Jeremiah of his being confined to the courtyard of the guardhouse (33:1; 39:15). However, that occurred only later during the tenth year of Zedekiah (Jer 32:1-2) and Jeremiah appears here to be free to come and go as he pleased (vv. 19, 26). The word is used in the active voice of the Lord preventing Sarah from having a baby (Gen 16:2). The probable nuance is here “I am prevented/ debarred” from being able to go. No reason is given why he was prevented/debarred. It has been plausibly suggested that he was prohibited from going into the temple any longer because of the scathing sermon he delivered there earlier (Jer 26:1-3; 7:1-15).

[36:19]  ² tn The verbs here are both direct imperatives but it sounds awkward to say “You and Jeremiah, go and hide” in contemporary English. The same force is accomplished by phrasing the statement as strong advice.

[15:20]  ³ sn See 1:18. The Lord renews his promise of protection and reiterates his call to Jeremiah.

[15:1]  ⁴ tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.

[15:1]  sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34; 1 Sam 7:5-9. The Lord is here rejecting Jeremiah’s intercession on behalf of the people (14:19-22).

[15:1]  ⁵ tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

[15:1]  ⁶ tn Heb “Send them away from my presence and let them go away.”

[17:3]  ⁷ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ⁹ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹⁰ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[17:9]  ¹² tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[17:9]  ¹³ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ¹⁴ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[18:4]  ¹⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ¹⁶ sn See the note on synagogue in 6:9.

[18:4]  ¹⁷ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[18:10]  ¹⁸ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ¹⁹ tn Or “injure.”

[18:11]  ²⁰ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ²¹ tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[18:12]  ²² sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ²³ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ²⁴ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ²⁵ tn Grk “with one accord.”

[18:12]  ²⁶ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:2]  ²⁷ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

[18:2]  ²⁸ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ²⁹ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ³⁰ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ³¹ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ³² tn Or “to leave.”

[18:2]  ³³ map For location see JP4 A1.

[18:2]  ³⁴ tn Or “went to.”

[6:1]  ³⁵ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ³⁶ tn Grk “were multiplying.”

[6:1]  ³⁷ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ³⁸ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ³⁹ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁴⁰ tn Or “neglected.”

[6:1]  ⁴¹ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[27:5]  ⁴² tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.

[27:5]  ⁴³ tn Heb “he will hide me in his hut.”

[27:5]  ⁴⁴ tn Or “trouble.”

[27:5]  ⁴⁵ tn Heb “tent.”

[27:5]  ⁴⁶ tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.

[27:5]  ⁴⁷ tn Heb “on a rocky summit he lifts me up.” The Lord places the psalmist in an inaccessible place where his enemies cannot reach him. See Ps 18:2.

[32:7]  ⁴⁸ tn Heb “[with] shouts of joy of deliverance you surround me.”

[57:1]  ⁴⁹ sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.

[57:1]  ⁵⁰ tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.

[57:1]  ⁵¹ tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[57:1]  ⁵² sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.

[57:1]  ⁵³ tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[57:1]  ⁵⁴ sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).

[64:2]  ⁵⁵ tn Heb “workers of wickedness.”

[91:1]  ⁵⁶ sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.

[91:1]  ⁵⁷ tn Heb “[O] one who lives.”

[91:1]  ⁵⁸ tn Traditionally “the Most High.”

[91:1]  ⁵⁹ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ⁶⁰ sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.

[121:8]  ⁶¹ tn Heb “your going out and your coming in.”

[26:20]  ⁶² tn Heb “until anger passes by.”

[8:59]  ⁶³ tn Grk “they took up.”

[8:59]  ⁶⁴ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ⁶⁵ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”

[12:11]  ⁶⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[12:11]  ⁶⁷ tn Or “delivered.”

[12:11]  ⁶⁸ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁶⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁷⁰ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).