1 Raja-raja 22:25

22:25 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.”

Mazmur 31:20

31:20 You hide them with you, where they are safe from the attacks ¹  of men; ² 

you conceal them in a shelter, where they are safe from slanderous attacks. ³ 

Mazmur 83:3

83:3 They carefully plot ⁴  against your people,

and make plans to harm ⁵  the ones you cherish. ⁶ 

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.” ⁷ 

Yeremia 36:26

36:26 He also ordered Jerahmeel, who was one of the royal princes, ⁸  Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the Lord hid them.

Yohanes 8:59

8:59 Then they picked up ⁹  stones to throw at him, ¹⁰  but Jesus hid himself and went out from the temple area. ¹¹ 

Kisah Para Rasul 17:14

17:14 Then the brothers sent Paul away to the coast ¹²  at once, but Silas and Timothy remained in Berea. ¹³ 

Ibrani 11:38

11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

Wahyu 12:6

12:6 and she ¹⁴  fled into the wilderness ¹⁵  where a place had been prepared for her ¹⁶  by God, so she could be taken care of ¹⁷  for 1,260 days.

Wahyu 12:14

12:14 But ¹⁸  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ¹⁹  to the place God ²⁰  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ²¹ 

[31:20]  ¹ tn The noun רֹכֶס (rokhes) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”

[31:20]  ² tn Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful.

[31:20]  ³ tn Heb “you conceal them in a shelter from the strife of tongues.”

[83:3]  ⁴ tn Heb “they make crafty a plot.”

[83:3]  ⁵ tn Heb “and consult together against.”

[83:3]  ⁶ tn The passive participle of the Hebrew verb צָפַן (tsafan, “to hide”) is used here in the sense of “treasured; cherished.”

[36:19]  ⁷ 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.

[36:26]  ⁸ tn Heb “the son of the king.” Many of the commentaries express doubt that this actually refers to Jehoiakim’s own son since Jehoiakim was only about thirty at this time and one of his sons would not have been old enough to have been in such a position of authority. The same doubt is expressed about the use of this term in 38:6 and in 1 Kgs 22:26. The term need not refer to the ruling king’s own son but one of the royal princes.

[8:59]  ⁹ tn Grk “they took up.”

[8:59]  ¹⁰ 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]  ¹¹ 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.”

[17:14]  ¹² tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ¹³ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[12:6]  ¹⁴ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ¹⁵ tn Or “desert.”

[12:6]  ¹⁶ tn Grk “where she has there a place prepared by God.”

[12:6]  ¹⁷ tn Grk “so they can take care of her.”

[12:14]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ¹⁹ tn Or “desert.”

[12:14]  ²⁰ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ²¹ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

[12:14]  sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).