1 Samuel 22:17

22:17 Then the king said to the messengers ¹  who were stationed beside him, “Turn and kill the priests of the Lord, for they too have sided ²  with David! They knew he was fleeing, but they did not inform me.” But the king’s servants refused to harm ³  the priests of the Lord.

Daniel 3:16-18

3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ⁴  “We do not need to give you a reply ⁵  concerning this. 3:17 If ⁶  our God whom we are serving exists, ⁷  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Kisah Para Rasul 4:18-20

4:18 And they called them in and ordered ⁸  them not to speak or teach at all in the name ⁹  of Jesus. 4:19 But Peter and John replied, ¹⁰  “Whether it is right before God to obey ¹¹  you rather than God, you decide, 4:20 for it is impossible ¹²  for us not to speak about what we have seen and heard.”

[22:17]  ¹ tn Heb “runners.”

[22:17]  ² tn Heb “their hand is.”

[22:17]  ³ tn Heb “to extend their hand to harm.”

[3:16]  ⁴ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ⁵ tn Aram “to return a word to you.”

[3:17]  ⁶ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ⁷ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[4:18]  ⁸ tn Or “commanded.”

[4:18]  ⁹ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ¹⁰ tn Grk “answered and said to them.”

[4:19]  ¹¹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ¹² tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.