Ayub 5:19

5:19 He will deliver you ¹  from six calamities;

yes, in seven ²  no evil will touch you.

Mazmur 30:1-3

Psalm 30 ³ 

A psalm – a song used at the dedication of the temple; ⁴  by David.

30:1 I will praise you, O Lord, for you lifted me up, ⁵ 

and did not allow my enemies to gloat ⁶  over me.

30:2 O Lord my God,

I cried out to you and you healed me. ⁷ 

30:3 O Lord, you pulled me ⁸  up from Sheol;

you rescued me from among those descending into the grave. ⁹ 

Mazmur 30:10-11

30:10 Hear, O Lord, and have mercy on me!

O Lord, deliver me!” ¹⁰ 

30:11 Then you turned my lament into dancing;

you removed my sackcloth and covered me with joy. ¹¹ 

Mazmur 34:19

34:19 The godly ¹²  face many dangers, ¹³ 

but the Lord saves ¹⁴  them ¹⁵  from each one of them.

Mazmur 103:3-4

103:3 He is the one who forgives all your sins,

who heals all your diseases, ¹⁶ 

103:4 who delivers ¹⁷  your life from the Pit, ¹⁸ 

who crowns you with his loyal love and compassion,

Mazmur 107:19-22

107:19 They cried out to the Lord in their distress;

he delivered them from their troubles.

107:20 He sent them an assuring word ¹⁹  and healed them;

he rescued them from the pits where they were trapped. ²⁰ 

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ²¹ 

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ²² 

Yesaya 38:17

38:17 “Look, the grief I experienced was for my benefit. ²³ 

You delivered me ²⁴  from the pit of oblivion. ²⁵ 

For you removed all my sins from your sight. ²⁶ 

Yesaya 43:2

43:2 When you pass through the waters, I am with you;

when you pass ²⁷  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ²⁸  you.

Kisah Para Rasul 9:39-41

9:39 So Peter got up and went with them, and ²⁹  when he arrived ³⁰  they brought him to the upper room. All ³¹  the widows stood beside him, crying and showing him ³²  the tunics ³³  and other clothing ³⁴  Dorcas used to make ³⁵  while she was with them. 9:40 But Peter sent them all outside, ³⁶  knelt down, ³⁷  and prayed. Turning ³⁸  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ³⁹  9:41 He gave ⁴⁰  her his hand and helped her get up. Then he called ⁴¹  the saints and widows and presented her alive.

[5:19]  ¹ tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images – “six calamities…in seven.” So the nuance is specific future instead.

[5:19]  ² tn The use of a numerical ladder as we have here – “six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).

[30:1]  ³ sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.

[30:1]  ⁴ tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.

[30:1]  ⁵ tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.

[30:1]  ⁶ tn Or “rejoice.”

[30:2]  ⁷ sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.

[30:3]  ⁸ tn Or “my life.”

[30:3]  ⁹ tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”

[30:10]  ¹⁰ tn Heb “be a helper to me.”

[30:11]  ¹¹ sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.

[34:19]  ¹² tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

[34:19]  ¹³ tn Or “trials.”

[34:19]  ¹⁴ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.

[34:19]  ¹⁵ tn Heb “him,” agreeing with the singular form in the preceding line.

[103:3]  ¹⁶ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

[103:4]  ¹⁷ tn Or “redeems.”

[103:4]  ¹⁸ tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.

[107:20]  ¹⁹ tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).

[107:20]  ²⁰ tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.

[107:21]  ²¹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:22]  ²² tn Heb “and let them proclaim his works with a ringing cry.”

[38:17]  ²³ tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”

[38:17]  ²⁴ tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).

[38:17]  ²⁵ tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”

[38:17]  ²⁶ tn Heb “for you threw behind your back all my sins.”

[43:2]  ²⁷ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ²⁸ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[9:39]  ²⁹ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ³⁰ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ³¹ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ³² tn The word “him” 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.

[9:39]  ³³ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ³⁴ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ³⁵ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ³⁶ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ³⁷ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ³⁸ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ³⁹ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[9:41]  ⁴⁰ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ⁴¹ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).