Kisah Para Rasul 15:33

15:33 After ¹  they had spent some time there, ²  they were sent off in peace by the brothers to those who had sent them.

Keluaran 4:18

The Return of Moses

4:18 ³ So Moses went back ⁴  to his father-in-law Jethro and said to him, “Let me go, so that I may return ⁵  to my relatives ⁶  in Egypt and see ⁷  if they are still alive.” Jethro said to Moses, “Go in peace.”

Yudas 1:6

1:6 You also know that ⁸  the angels who did not keep within their proper domain ⁹  but abandoned their own place of residence, he has kept ¹⁰  in eternal chains ¹¹  in utter ¹²  darkness, locked up ¹³  for the judgment of the great Day.

Yudas 1:1

Salutation

1:1 From Jude, ¹⁴  a slave ¹⁵  of Jesus Christ and brother of James, ¹⁶  to those who are called, wrapped in the love of ¹⁷  God the Father and kept for ¹⁸  Jesus Christ.

1 Samuel 1:17

1:17 Eli replied, “Go in peace, and may the God of Israel grant the request that you have asked of him.”

1 Samuel 20:42

20:42 Jonathan said to David, “Go in peace, for the two of us have sworn together in the name of the Lord saying, ‘The Lord will be between me and you and between my descendants and your descendants forever.’”

David Goes to Nob

(21:1)

¹⁹ Then David ²⁰  got up and left, while Jonathan went back to the city.

1 Samuel 25:35

25:35 Then David took from her hand what she had brought to him. He said to her, “Go back ²¹  to your home in peace. Be assured that I have listened to you ²²  and responded favorably.” ²³ 

1 Samuel 29:7

29:7 So turn and leave ²⁴  in peace. You must not do anything that the leaders of the Philistines consider improper!” ²⁵ 

1 Samuel 29:2

29:2 When the leaders of the Philistines were passing in review at the head of their units of hundreds and thousands, ²⁶  David and his men were passing in review in the rear with Achish.

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ²⁷  opened ²⁸  the doors of the prison, ²⁹  led them out, ³⁰  and said,

Markus 5:34

5:34 He said to her, “Daughter, your faith has made you well. ³¹  Go in peace, and be healed of your disease.”

Yohanes 14:27

14:27 “Peace I leave with you; ³²  my peace I give to you; I do not give it ³³  to you as the world does. ³⁴  Do not let your hearts be distressed or lacking in courage. ³⁵ 

[15:33]  ¹ 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.

[15:33]  ² tn The word “there” is not in the Greek text, but is implied.

[4:18]  ³ sn This last section of the chapter reports Moses’ compliance with the commission. It has four parts: the decision to return (18-20), the instruction (21-23), the confrontation with Yahweh (24-26), and the presentation with Aaron (27-31).

[4:18]  ⁴ tn The two verbs form a verbal hendiadys, the second verb becoming adverbial in the translation: “and he went and he returned” becomes “and he went back.”

[4:18]  ⁵ tn There is a sequence here with the two cohortative forms: אֵלְכָה נָּא וְאָשׁוּבָה (’elÿkhah nna’ vÿ’ashuva) – “let me go in order that I may return.”

[4:18]  ⁶ tn Heb “brothers.”

[4:18]  ⁷ tn This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.”

[1:6]  ⁸ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ⁹ tn Grk “who did not keep their own domain.”

[1:6]  sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).

[1:6]  ¹⁰ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ¹¹ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹² tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ¹³ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

[1:1]  ¹⁴ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁵ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁶ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹⁷ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹⁸ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[20:42]  ¹⁹ sn Beginning with 20:42b, the verse numbers through 21:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 20:42b ET = 21:1 HT, 21:1 ET = 21:2 HT, 21:2 ET = 21:3 HT, etc., through 21:15 ET = 21:16 HT. With 22:1 the verse numbers in the ET and HT are again the same.

[20:42]  ²⁰ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

[25:35]  ²¹ tn Heb “up.”

[25:35]  ²² tn Heb “your voice.”

[25:35]  ²³ tn Heb “I have lifted up your face.”

[29:7]  ²⁴ tn Heb “go.”

[29:7]  ²⁵ tn Heb “and you must not do evil in the eyes of the leaders of the Philistines.”

[29:2]  ²⁶ tn Heb “passing by with respect to hundreds and thousands.” This apparently describes a mustering of troops for the purpose of inspection and readiness.

[5:19]  ²⁷ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ²⁸ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ²⁹ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ³⁰ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[5:34]  ³¹ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[14:27]  ³² sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ³³ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ³⁴ tn Grk “not as the world gives do I give to you.”

[14:27]  ³⁵ tn Or “distressed or fearful and cowardly.”