2 Timotius 4:7

4:7 I have competed well; ¹  I have finished the race; I have kept the faith!

2 Timotius 4:17-18

4:17 But the Lord stood by me and strengthened me, so that through me the message ²  would be fully proclaimed ³  for all the Gentiles to hear. And so I was delivered from the lion’s mouth! 4:18 The Lord will deliver me from every evil deed and will bring me safely ⁴  into his heavenly kingdom. To him ⁵  be glory for ever and ever! ⁶  Amen.

Kejadian 48:16

48:16 the Angel ⁷  who has protected me ⁸ 

from all harm –

bless these boys.

May my name be named in them, ⁹ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Kejadian 48:2

48:2 When Jacob was told, ¹⁰  “Your son Joseph has just ¹¹  come to you,” Israel regained strength and sat up on his bed.

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ¹²  learned about it, they went down there to him.

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ¹³  learned about it, they went down there to him.

Ayub 5:19-20

5:19 He will deliver you ¹⁴  from six calamities;

yes, in seven ¹⁵  no evil will touch you.

5:20 In time of famine ¹⁶  he will redeem you from death,

and in time of war from the power of the sword. ¹⁷ 

Mazmur 34:19

34:19 The godly ¹⁸  face many dangers, ¹⁹ 

but the Lord saves ²⁰  them ²¹  from each one of them.

Mazmur 37:40

37:40 The Lord helps them and rescues them;

he rescues them from evil men and delivers them, ²² 

for they seek his protection.

Mazmur 91:2-6

91:2 I say this about the Lord, my shelter and my stronghold,

my God in whom I trust –

91:3 he will certainly rescue you from the snare of the hunter ²³ 

and from the destructive plague.

91:4 He will shelter you ²⁴  with his wings; ²⁵ 

you will find safety under his wings.

His faithfulness is like a shield or a protective wall. ²⁶ 

91:5 You need not fear the terrors of the night, ²⁷ 

the arrow that flies by day,

91:6 the plague that comes in the darkness,

or the disease that comes at noon. ²⁸ 

Mazmur 91:14

91:14 The Lord says, ²⁹ 

“Because he is devoted to me, I will deliver him;

I will protect him ³⁰  because he is loyal to me. ³¹ 

Yesaya 41:10

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ³² 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ³³ 

Yesaya 41:14

41:14 Don’t be afraid, despised insignificant Jacob, ³⁴ 

men of ³⁵  Israel.

I am helping you,” says the Lord,

your protector, ³⁶  the Holy One of Israel. ³⁷ 

Yesaya 43:2

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

when you pass ³⁸  through the streams, they will not overwhelm you.

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

the flames will not harm ³⁹  you.

Yeremia 1:19

1:19 They will attack you but they will not be able to overcome you, for I will be with you to rescue you,” says the Lord.

Daniel 6:27

6:27 He rescues and delivers

and performs signs and wonders

in the heavens and on the earth.

He has rescued Daniel from the power ⁴⁰  of the lions!”

Kisah Para Rasul 9:23-25

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ⁴¹  together to kill him, 9:24 but Saul learned of their plot against him. ⁴²  They were also watching ⁴³  the city gates ⁴⁴  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening ⁴⁵  in the wall by lowering him in a basket. ⁴⁶ 

Kisah Para Rasul 21:32-33

21:32 He ⁴⁷  immediately took ⁴⁸  soldiers and centurions ⁴⁹  and ran down to the crowd. ⁵⁰  When they saw ⁵¹  the commanding officer ⁵²  and the soldiers, they stopped beating ⁵³  Paul. 21:33 Then the commanding officer ⁵⁴  came up and arrested ⁵⁵  him and ordered him to be tied up with two chains; ⁵⁶  he ⁵⁷  then asked who he was and what ⁵⁸  he had done.

Kisah Para Rasul 23:10

23:10 When the argument became ⁵⁹  so great the commanding officer ⁶⁰  feared that they would tear Paul to pieces, ⁶¹  he ordered the detachment ⁶²  to go down, take him away from them by force, ⁶³  and bring him into the barracks. ⁶⁴ 

Kisah Para Rasul 23:12-24

The Plot to Kill Paul

23:12 When morning came, ⁶⁵  the Jews formed ⁶⁶  a conspiracy ⁶⁷  and bound themselves with an oath ⁶⁸  not to eat or drink anything ⁶⁹  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ⁷⁰  23:14 They ⁷¹  went ⁷²  to the chief priests ⁷³  and the elders and said, “We have bound ourselves with a solemn oath ⁷⁴  not to partake ⁷⁵  of anything until we have killed Paul. 23:15 So now you and the council ⁷⁶  request the commanding officer ⁷⁷  to bring him down to you, as if you were going to determine ⁷⁸  his case ⁷⁹  by conducting a more thorough inquiry. ⁸⁰  We are ready to kill him ⁸¹  before he comes near this place.” ⁸² 

23:16 But when the son of Paul’s sister heard about the ambush, ⁸³  he came and entered ⁸⁴  the barracks ⁸⁵  and told Paul. 23:17 Paul called ⁸⁶  one of the centurions ⁸⁷  and said, “Take this young man to the commanding officer, ⁸⁸  for he has something to report to him.” 23:18 So the centurion ⁸⁹  took him and brought him to the commanding officer ⁹⁰  and said, “The prisoner Paul called ⁹¹  me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer ⁹²  took him by the hand, withdrew privately, and asked, “What is it that you want ⁹³  to report to me?” 23:20 He replied, ⁹⁴  “The Jews have agreed to ask you to bring Paul down to the council ⁹⁵  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, ⁹⁶  because more than forty of them ⁹⁷  are lying in ambush ⁹⁸  for him. They ⁹⁹  have bound themselves with an oath ¹⁰⁰  not to eat or drink anything ¹⁰¹  until they have killed him, and now they are ready, waiting for you to agree to their request.” ¹⁰²  23:22 Then the commanding officer ¹⁰³  sent the young man away, directing him, ¹⁰⁴  “Tell no one that you have reported ¹⁰⁵  these things to me.” 23:23 Then ¹⁰⁶  he summoned ¹⁰⁷  two of the centurions ¹⁰⁸  and said, “Make ready two hundred soldiers to go to Caesarea ¹⁰⁹  along with seventy horsemen ¹¹⁰  and two hundred spearmen ¹¹¹  by ¹¹²  nine o’clock tonight, ¹¹³  23:24 and provide mounts for Paul to ride ¹¹⁴  so that he may be brought safely to Felix ¹¹⁵  the governor.” ¹¹⁶ 

Kisah Para Rasul 25:3-4

25:3 Requesting him to do them a favor against Paul, ¹¹⁷  they urged Festus ¹¹⁸  to summon him to Jerusalem, planning an ambush ¹¹⁹  to kill him along the way. 25:4 Then Festus ¹²⁰  replied that Paul was being kept at Caesarea, ¹²¹  and he himself intended to go there ¹²²  shortly.

Kisah Para Rasul 26:17

26:17 I will rescue ¹²³  you from your own people ¹²⁴  and from the Gentiles, to whom ¹²⁵  I am sending you

Kisah Para Rasul 26:22

26:22 I have experienced ¹²⁶  help from God to this day, and so I stand testifying to both small and great, saying nothing except ¹²⁷  what the prophets and Moses said ¹²⁸  was going to happen:

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ¹²⁹  I consider myself fortunate that I am about to make my defense before you today,

Kolose 1:10

1:10 so that you may live ¹³⁰  worthily of the Lord and please him in all respects ¹³¹  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:2

1:2 to the saints, the faithful ¹³²  brothers and sisters ¹³³  in Christ, at Colossae. Grace and peace to you ¹³⁴  from God our Father! ¹³⁵ 

Pengkhotbah 2:9

2:9 So ¹³⁶  I was far wealthier ¹³⁷  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ¹³⁸ 

[4:7]  ¹ sn The expression I have competed well (Grk “I have competed the good competition”) uses words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”

[4:17]  ² tn Or “the preaching.”

[4:17]  ³ tn Grk “might be completely fulfilled.”

[4:18]  ⁴ tn Grk “save me.”

[4:18]  ⁵ tn Grk “to whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:18]  ⁶ tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.

[48:16]  ⁷ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ⁸ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ⁹ tn Or “be recalled through them.”

[48:2]  ¹⁰ tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

[48:2]  ¹¹ tn Heb “Look, your son Joseph.”

[22:1]  ¹² tn Heb “house.”

[22:1]  ¹³ tn Heb “house.”

[5:19]  ¹⁴ 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]  ¹⁵ 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).

[5:20]  ¹⁶ sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.

[5:20]  ¹⁷ tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.

[34:19]  ¹⁸ tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

[34:19]  ¹⁹ tn Or “trials.”

[34:19]  ²⁰ 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]  ²¹ tn Heb “him,” agreeing with the singular form in the preceding line.

[37:40]  ²² tn The prefixed verbal forms with vav (ו) consecutive carry on the generalizing tone of the preceding verse.

[91:3]  ²³ tn The word refers specifically to a fowler (or hunter of birds).

[91:4]  ²⁴ tn Heb “put a cover over you” (see Ps 5:11).

[91:4]  ²⁵ tc The Hebrew text has the singular, but the plural should be read. The final yod (י) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [י] at the beginning of the next word).

[91:4]  ²⁶ tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.”

[91:5]  ²⁷ tn This probably alludes to a sneak attack by enemies in the darkness of night (see Song 3:8).

[91:6]  ²⁸ sn As in Deut 32:23-24, vv. 5-6 closely associate military attack and deadly disease. Perhaps the latter alludes to one of the effects of siege warfare on the population of an entrapped city, which was especially vulnerable to the outbreak of epidemics.

[91:14]  ²⁹ tn The words “the Lord says” are supplied in the translation to clarify that the words which follow are the Lord’s oracle of assurance.

[91:14]  ³⁰ tn Or “make him secure” (Heb “set him on high”).

[91:14]  ³¹ tn Heb “because he knows my name” (see Ps 9:10).

[41:10]  ³² tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ³³ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[41:14]  ³⁴ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ³⁵ tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ³⁶ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ³⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:2]  ³⁸ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ³⁹ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[6:27]  ⁴⁰ tn Aram “hand.”

[9:23]  ⁴¹ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:24]  ⁴² tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁴³ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁴⁴ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:25]  ⁴⁵ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ⁴⁶ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[21:32]  ⁴⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ⁴⁸ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ⁴⁹ sn See the note on the word centurion in 10:1.

[21:32]  ⁵⁰ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ⁵¹ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ⁵² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ⁵³ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[21:33]  ⁵⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ⁵⁵ tn Grk “seized.”

[21:33]  ⁵⁶ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ⁵⁷ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ⁵⁸ tn Grk “and what it is”; this has been simplified to “what.”

[23:10]  ⁵⁹ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ⁶⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ⁶¹ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ⁶² tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ⁶³ tn Or “to go down, grab him out of their midst.”

[23:10]  ⁶⁴ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:12]  ⁶⁵ tn Grk “when it was day.”

[23:12]  ⁶⁶ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ⁶⁷ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ⁶⁸ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ⁶⁹ tn The word “anything” 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.

[23:13]  ⁷⁰ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:14]  ⁷¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ⁷² tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ⁷³ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ⁷⁴ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ⁷⁵ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ⁷⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ⁷⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ⁷⁸ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ⁷⁹ tn Grk “determine the things about him.”

[23:15]  ⁸⁰ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁸¹ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ⁸² tn The words “this place” are not in the Greek text, but are implied.

[23:16]  ⁸³ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ⁸⁴ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ⁸⁵ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:17]  ⁸⁶ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ⁸⁷ sn See the note on the word centurion in 10:1.

[23:17]  ⁸⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ⁸⁹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ⁹⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ⁹¹ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19]  ⁹² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ⁹³ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[23:20]  ⁹⁴ tn Grk “He said.”

[23:20]  ⁹⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21]  ⁹⁶ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

[23:21]  ⁹⁷ tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

[23:21]  ⁹⁸ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ⁹⁹ tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

[23:21]  ¹⁰⁰ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

[23:21]  ¹⁰¹ tn The word “anything” 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.

[23:21]  ¹⁰² tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”

[23:22]  ¹⁰³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ¹⁰⁴ tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

[23:22]  ¹⁰⁵ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.

[23:23]  ¹⁰⁶ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ¹⁰⁷ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ¹⁰⁸ sn See the note on the word centurion in 10:1.

[23:23]  ¹⁰⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).

[23:23]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:23]  ¹¹⁰ tn Or “cavalrymen.”

[23:23]  ¹¹¹ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

[23:23]  ¹¹² tn Grk “from.”

[23:23]  ¹¹³ tn Grk “from the third hour of the night.”

[23:24]  ¹¹⁴ tn Grk “provide mounts to put Paul on.”

[23:24]  sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.

[23:24]  ¹¹⁵ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ¹¹⁶ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[25:3]  ¹¹⁷ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ¹¹⁸ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ¹¹⁹ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:4]  ¹²⁰ sn See the note on Porcius Festus in 24:27.

[25:4]  ¹²¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:4]  ¹²² tn The word “there” is not in the Greek text but is implied.

[26:17]  ¹²³ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ¹²⁴ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ¹²⁵ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:22]  ¹²⁶ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ¹²⁷ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ¹²⁸ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:2]  ¹²⁹ sn See the note on King Agrippa in 25:13.

[1:10]  ¹³⁰ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹³¹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:2]  ¹³² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹³³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹³⁴ tn Or “Grace to you and peace.”

[1:2]  ¹³⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:9]  ¹³⁶ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ¹³⁷ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ¹³⁸ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.