2 Petrus 3:17

3:17 Therefore, dear friends, since you have been forewarned, ¹  be on your guard that you do not get led astray by the error of these unprincipled men ²  and fall from your firm grasp on the truth. ³ 

Mazmur 37:24

37:24 Even if ⁴  he trips, he will not fall headlong, ⁵ 

for the Lord holds ⁶  his hand.

Mazmur 62:2

62:2 He alone is my protector ⁷  and deliverer.

He is my refuge; ⁸  I will not be upended. ⁹ 

Mazmur 62:6

62:6 He alone is my protector ¹⁰  and deliverer.

He is my refuge; ¹¹  I will not be upended. ¹² 

Mazmur 112:6

112:6 For he will never be upended;

others will always remember one who is just. ¹³ 

Mazmur 121:3

121:3 May he not allow your foot to slip!

May your protector ¹⁴  not sleep! ¹⁵ 

Mikha 7:8

Jerusalem Will Be Vindicated

7:8 My enemies, ¹⁶  do not gloat ¹⁷  over me!

Though I have fallen, I will get up.

Though I sit in darkness, the Lord will be my light. ¹⁸ 

Kisah Para Rasul 20:24-25

20:24 But I do not consider my life ¹⁹  worth anything ²⁰  to myself, so that ²¹  I may finish my task ²²  and the ministry that I received from the Lord Jesus, to testify to the good news ²³  of God’s grace.

20:25 “And now ²⁴  I know that none ²⁵  of you among whom I went around proclaiming the kingdom ²⁶  will see me ²⁷  again.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ²⁸  them and saying farewell, ²⁹  he left to go to Macedonia. ³⁰ 

Pengkhotbah 1:5

1:5 The sun rises ³¹  and the sun sets; ³² 

it hurries away ³³  to a place from which it rises ³⁴  again. ³⁵ 

Wahyu 3:10-11

3:10 Because you have kept ³⁶  my admonition ³⁷  to endure steadfastly, ³⁸  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth. 3:11 I am coming soon. Hold on to what you have so that no one can take away ³⁹  your crown. ⁴⁰ 

[3:17]  ¹ tn Grk “knowing beforehand.”

[3:17]  ² tn Or “lawless ones.”

[3:17]  sn These unprincipled men. The same word is used in 2:7, suggesting further that the heretics in view in chapter 3 are the false teachers of chapter 2.

[3:17]  ³ tn Grk “fall from your firmness.”

[37:24]  ⁴ tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).

[37:24]  ⁵ tn Heb “be hurled down.”

[37:24]  ⁶ tn The active participle indicates this is characteristically true. See v. 17.

[62:2]  ⁷ tn Heb “my high rocky summit.”

[62:2]  ⁸ tn Or “my elevated place” (see Ps 18:2).

[62:2]  ⁹ tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

[62:6]  ¹⁰ tn Heb “my high rocky summit.”

[62:6]  ¹¹ tn Or “my elevated place” (see Ps 18:2).

[62:6]  ¹² sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

[112:6]  ¹³ tn Heb “for an eternal memorial a just [one] will be.”

[121:3]  ¹⁴ tn Heb “the one who guards you.”

[121:3]  ¹⁵ tn The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8.

[7:8]  ¹⁶ tn The singular form is understood as collective.

[7:8]  ¹⁷ tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”

[7:8]  ¹⁸ sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.

[20:24]  ¹⁹ tn Grk “soul.”

[20:24]  ²⁰ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ²¹ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ²² tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ²³ tn Or “to the gospel.”

[20:25]  ²⁴ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ²⁵ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ²⁶ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ²⁷ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:1]  ²⁸ tn Or “exhorting.”

[20:1]  ²⁹ tn Or “and taking leave of them.”

[20:1]  ³⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[1:5]  ³¹ tn The Hebrew text has a perfect verbal form, but it should probably be emended to the participial form, which occurs in the last line of the verse. Note as well the use of participles in vv. 4-7 to describe what typically takes place in the natural world. The participle זוֹרֵחַ (zoreakh, “to rise”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising (and continually setting) day after day.

[1:5]  ³² tn Heb “the sun goes.” The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising and continually setting day after day. The repetition of בָּא in 1:4-5 creates a comparison between the relative futility of all human endeavor (“a generation comes and a generation goes [בָּא]”) with the relative futility of the action of the sun (“the sun rises and the sun goes” [i.e., “sets,” בָּא]).

[1:5]  ³³ tn Heb “hastens” or “pants.” The verb שָׁאַף (sha’af) has a three-fold range of meanings: (1) “to gasp; to pant,” (2) “to pant after; to long for,” and (3) “to hasten; to hurry” (HALOT 1375 s.v. שׁאף; BDB 983 s.v. I שָׁאַף). The related Aramaic root שׁוף means “to be thirsty; to be parched.” The Hebrew verb is used of “gasping” for breath, like a woman in the travail of childbirth (Isa 42:14); “panting” with eagerness or desire (Job 5:5; 7:2; 36:20; Ps 119:131; Jer 2:24) or “panting” with fatigue (Jer 14:6; Eccl 1:5). Here שָׁאַף personifies the sun, panting with fatigue, as it hastens to its destination (BDB 983 s.v. I שָׁאַף 1). The participle form depicts continual, uninterrupted, durative action (present universal use). Like the sun, man – for all his efforts – never really changes anything; all he accomplishes in his toil is to wear himself out.

[1:5]  ³⁴ tn The verb זוֹרֵחַ (zoreakh, “to rise”) is repeated in this verse to emphasize that the sun is locked into a never changing, ever repeating monotonous cycle: rising, setting, rising, setting.

[1:5]  ³⁵ tn The word “again” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.

[3:10]  ³⁶ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ³⁷ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ³⁸ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[3:11]  ³⁹ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ⁴⁰ sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).