Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ¹  opened ²  the doors of the prison, ³  led them out, ⁴  and said,

Mazmur 2:4

2:4 The one enthroned ⁵  in heaven laughs in disgust; ⁶ 

the Lord taunts ⁷  them.

Mazmur 33:10

33:10 The Lord frustrates ⁸  the decisions of the nations;

he nullifies the plans ⁹  of the peoples.

Amsal 21:30

21:30 There is no wisdom and there is no understanding,

and there is no counsel against ¹⁰  the Lord. ¹¹ 

Ratapan 3:37

מ (Mem)

3:37 Whose command was ever fulfilled ¹² 

unless the Lord ¹³  decreed it?

Ratapan 3:55-58

ק (Qof)

3:55 I have called on your name, O Lord,

from the deepest pit. ¹⁴ 

3:56 You heard ¹⁵  my plea: ¹⁶ 

“Do not close your ears to my cry for relief!” ¹⁷ 

3:57 You came near ¹⁸  on the day I called to you;

you said, ¹⁹  “Do not fear!”

ר (Resh)

3:58 O Lord, ²⁰  you championed ²¹  my cause, ²² 

you redeemed my life.

Daniel 3:11-25

3:11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire. 3:12 But there are Jewish men whom you appointed over the administration of the province of Babylon – Shadrach, Meshach, and Abednego – and these men ²³  have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.”

3:13 Then Nebuchadnezzar in a fit of rage ²⁴  demanded that they bring ²⁵  Shadrach, Meshach, and Abednego before him. So they brought them ²⁶  before the king. 3:14 Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected? 3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ²⁷  3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ²⁸  “We do not need to give you a reply ²⁹  concerning this. 3:17 If ³⁰  our God whom we are serving exists, ³¹  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.”

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ³²  toward Shadrach, Meshach, and Abednego. He gave orders ³³  to heat the furnace seven times hotter than it was normally heated. 3:20 He ordered strong ³⁴  soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire. 3:21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, ³⁵  and were thrown into the furnace ³⁶  of blazing fire. 3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted ³⁷  Shadrach, Meshach, and Abednego were killed ³⁸  by the leaping flames. ³⁹  3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ⁴⁰  of blazing fire while still securely bound. ⁴¹ 

God Delivers His Servants

3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw ⁴²  into ⁴³  the fire?” They replied to the king, “For sure, O king.” 3:25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!” ⁴⁴ 

Daniel 6:22-24

6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”

6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God. 6:24 The king gave another order, ⁴⁵  and those men who had maliciously accused ⁴⁶  Daniel were brought and thrown ⁴⁷  into the lions’ den – they, their children, and their wives. ⁴⁸  They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.

Matius 27:63-66

27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’ 27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body ⁴⁹  and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.” 27:65 Pilate said to them, “Take ⁵⁰  a guard of soldiers. Go and make it as secure as you can.” 27:66 So ⁵¹  they went with the soldiers ⁵²  of the guard and made the tomb secure by sealing the stone.

Matius 28:12-15

28:12 After ⁵³  they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, 28:13 telling them, “You are to say, ‘His disciples came at night and stole his body ⁵⁴  while we were asleep.’ 28:14 If ⁵⁵  this matter is heard before the governor, ⁵⁶  we will satisfy him ⁵⁷  and keep you out of trouble.” ⁵⁸  28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. ⁵⁹ 

Yohanes 8:59

8:59 Then they picked up ⁶⁰  stones to throw at him, ⁶¹  but Jesus hid himself and went out from the temple area. ⁶² 

[5:19]  ¹ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ² tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ³ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁴ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[2:4]  ⁵ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ⁶ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ⁷ tn Or “scoffs at”; “derides”; “mocks.”

[33:10]  ⁸ tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the Lord’s activity.

[33:10]  ⁹ tn Heb “thoughts.”

[21:30]  ¹⁰ tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).

[21:30]  ¹¹ sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).

[3:37]  ¹² tn Heb “Who is this, he spoke and it came to pass?” The general sense is to ask whose commands are fulfilled. The phrase “he spoke and it came to pass” is taken as an allusion to the creation account (see Gen 1:3).

[3:37]  ¹³ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[3:55]  ¹⁴ tn Heb “from a pit of lowest places.”

[3:56]  ¹⁵ tn The verb could be understood as a precative, “hear my plea,” parallel to the following volitive verb, “do not close.”

[3:56]  ¹⁶ tn Heb “my voice.”

[3:56]  ¹⁷ tn The preposition ל (lamed) continues syntactically from “my plea” in the previous line (e.g. Ex 5:2; Josh 22:2; 1 Sam 8:7; 12:1; Jer 43:4).

[3:57]  ¹⁸ tn The verb could be understood as a precative (“Draw near”). The perspective of the poem seems to be that of prayer during distress rather than a testimony that God has delivered.

[3:57]  ¹⁹ tn The verb could be understood as a precative (“Say”).

[3:58]  ²⁰ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as in the following verse. See the tc note at 1:14.

[3:58]  ²¹ tn This verb, like others in this stanza, could be understood as a precative (“Plead”).

[3:58]  ²² tn Heb “the causes of my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= me).

[3:12]  ²³ sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance.

[3:13]  ²⁴ tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.

[3:13]  ²⁵ tn The Aramaic infinitive is active.

[3:13]  ²⁶ tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.

[3:15]  ²⁷ tn Aram “hand.” So also in v. 17.

[3:16]  ²⁸ 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]  ²⁹ tn Aram “to return a word to you.”

[3:17]  ³⁰ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ³¹ 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.

[3:19]  ³² tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”

[3:19]  ³³ tn Aram “he answered and said.”

[3:20]  ³⁴ tn This is sometimes taken as a comparative: “[some of the] strongest.”

[3:21]  ³⁵ sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.

[3:21]  ³⁶ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:22]  ³⁷ tn Aram “caused to go up.”

[3:22]  ³⁸ tn The Aramaic verb is active.

[3:22]  ³⁹ tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”

[3:23]  ⁴⁰ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ⁴¹ sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.

[3:24]  ⁴² tn Aram “we threw…bound.”

[3:24]  ⁴³ tn Aram “into the midst of.”

[3:25]  ⁴⁴ sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”

[6:24]  ⁴⁵ tn Aram “said.”

[6:24]  ⁴⁶ tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.

[6:24]  ⁴⁷ tn The Aramaic active impersonal verb is often used as a substitute for the passive.

[6:24]  ⁴⁸ tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.

[27:64]  ⁴⁹ tn Grk “him.”

[27:65]  ⁵⁰ tn Grk “You have a guard.”

[27:66]  ⁵¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

[27:66]  ⁵² tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.

[28:12]  ⁵³ tn Here καί (kai) has not been translated.

[28:13]  ⁵⁴ tn Grk “him.”

[28:14]  ⁵⁵ tn Here καί (kai) has not been translated.

[28:14]  ⁵⁶ tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).

[28:14]  ⁵⁷ tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[28:14]  ⁵⁸ tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”

[28:15]  ⁵⁹ tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148^vid Ë^1,13 33 Ï) is thus preferred. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[8:59]  ⁶⁰ tn Grk “they took up.”

[8:59]  ⁶¹ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ⁶² tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”