2 Tawarikh 16:8-9
Konteks16:8 Did not the Cushites and Libyans have a huge army with chariots and a very large number of horsemen? But when you relied on the Lord, he handed them over to you! 16:9 Certainly 1 the Lord watches the whole earth carefully 2 and is ready to strengthen those who are devoted to him. 3 You have acted foolishly in this matter; from now on you will have war.
2 Tawarikh 20:20
Konteks20:20 Early the next morning they marched out to the Desert of Tekoa. When they were ready to march, Jehoshaphat stood up and said: “Listen to me, you people of Judah 4 and residents of Jerusalem! Trust in the Lord your God and you will be safe! 5 Trust in the message of his prophets and you will win.”
2 Tawarikh 20:2
Konteks20:2 Messengers 6 arrived and reported to Jehoshaphat, “A huge army is attacking you from the other side of the Dead Sea, 7 from the direction of Edom. 8 Look, they are in Hazezon Tamar (that is, En Gedi).”
Kisah Para Rasul 18:5
Konteks18:5 Now when Silas and Timothy arrived 9 from Macedonia, 10 Paul became wholly absorbed with proclaiming 11 the word, testifying 12 to the Jews that Jesus was the Christ. 13
Kisah Para Rasul 18:1
Konteks18:1 After this 14 Paul 15 departed from 16 Athens 17 and went to Corinth. 18
Kisah Para Rasul 5:20
Konteks5:20 “Go and stand in the temple courts 19 and proclaim 20 to the people all the words of this life.”
Mazmur 22:4-5
Konteks22:4 In you our ancestors 21 trusted;
they trusted in you 22 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 23
Mazmur 146:5
Konteks146:5 How blessed is the one whose helper is the God of Jacob,
whose hope is in the Lord his God,
Daniel 3:28
Konteks3:28 Nebuchadnezzar exclaimed, 24 “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel 25 and has rescued his servants who trusted in him, ignoring 26 the edict of the king and giving up their bodies rather than 27 serve or pay homage to any god other than their God!
Nahum 1:7
Konteksindeed, 29 he is a fortress 30 in time of distress, 31
and he protects 32 those who seek refuge 33 in him.
Efesus 1:12
Konteks1:12 so that we, who were the first to set our hope 34 on Christ, 35 would be to the praise of his glory.
[16:9] 2 tn Heb “the eyes of the
[16:9] 3 tn Heb “to strengthen himself with their heart, [the one] complete toward him.”
[20:20] 4 tn Heb “O Judah.” The words “you people of” are supplied in the translation for clarity. See the note on the word “Judah” in v. 15.
[20:20] 5 tn There is a wordplay in the Hebrew text. The Hiphil verb form הַאֲמִינוּ (ha’aminu, “trust”) and the Niphal form תֵאָמֵנוּ (te’amenu, “you will be safe”) come from the same verbal root (אָמַן, ’aman).
[20:2] 6 tn Heb “they”; the implied referent (messengers) has been specified in the translation for clarity.
[20:2] 7 tn Heb “the Sea”; in context (“from the direction of Edom”) this must refer to the Dead Sea, which has been specified in the translation for clarity (cf. NEB, NLT).
[20:2] 8 tc Most Hebrew
[18:5] 10 sn Macedonia was the Roman province of Macedonia in Greece.
[18:5] 11 tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.
[18:5] 12 tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”
[18:5] 13 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[18:5] sn See the note on Christ in 2:31.
[18:1] 14 tn Grk “After these things.”
[18:1] 15 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 17 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 18 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
[18:1] map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[5:20] 19 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[22:4] 22 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
[22:5] 23 tn Or “were not ashamed.”
[3:28] 24 tn Aram “answered and said.”
[3:28] 25 sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).
[3:28] 26 tn Aram “they changed” or “violated.”
[3:28] 27 tn Aram “so that they might not.”
[1:7] 28 tn The Masoretic disjunctive accent marker (zaqeph parvum) divides the lines here. Most English versions reflect this line division (KJV, RSV, NASB, NIV, NRSV, NKJV). Some extend the line: “Yahweh is better than a fortress” (NJB); “The
[1:7] 29 tn The preposition לְ (lamed) probably functions in an emphatic asseverative sense, suggested by D. L. Christensen, “The Acrostic of Nahum Reconsidered,” ZAW 87 (1975): 22. This explains the preceding statement: the
[1:7] 30 tc Some ancient versions read, “The
[1:7] 31 sn The phrase “time of distress” (בְּיוֹם צָרָה) refers to situations in which God’s people are oppressed by enemy armies (Isa 33:2; Jer 14:8; 15:11; 16:19; Obad 12; Pss 20:2; 37:39). Nahum may be alluding to recent Assyrian invasions of Judah, such as Sennacherib’s devastating invasion in 701
[1:7] 32 tn Heb “he knows” or “he recognizes.” The basic meaning of the verb יָדַע (yada’) is “to know,” but it may denote “to take care of someone” or “to protect” (HALOT 391 s.v.; see Gen 39:6; Job 9:21; Ps 31:8). Most English versions render it as “know” here (KJV, RSV, NASB, NKJV) but at least two recognize the nuance “protect” (NRSV, NIV [which reads “cares for”]). It often refers to God protecting and caring for his people (2 Sam 7:20; Ps 144:3). When the subject is a king (suzerain) and the object is a servant (vassal), it often has covenantal overtones. In several ancient Near Eastern languages this term depicts the king (suzerain) recognizing his treaty obligation to protect and rescue his servant (vassal) from its enemies. For example, a letter from Abdi-Ashirta governor of Ammuru to the Egyptian king Amenophis III ends with a plea for protection from the raids of the Mittani: “May the king my lord know [= protect] me” (yi-da-an-ni; EA 60:30-32). Similarly, in the treaty between Muwattallis and Alaksandus, the Hittite suzerain assures his vassal that in case he was attacked, “As he is an enemy of you, even so he is an enemy to the Sun; I the Sun, will know [= “protect”] only you, Alaksandus” (see H. B. Huffmon, “The Treaty Background of Hebrew YADA`,” BASOR 181 (1966): 31-37; idem, “A Further Note on the Treaty Background of Hebrew YADA`,” BASOR 184 (1966): 36-38.
[1:7] 33 tn Or “those who trust in him” (NIV); NAB “those who have recourse to him.”