Daniel 3:28-29

3:28 Nebuchadnezzar exclaimed, ¹  “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel ²  and has rescued his servants who trusted in him, ignoring ³  the edict of the king and giving up their bodies rather than ⁴  serve or pay homage to any god other than their God! 3:29 I hereby decree ⁵  that any people, nation, or language group that blasphemes ⁶  the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.”

Daniel 6:16

6:16 So the king gave the order, ⁷  and Daniel was brought and thrown into a den ⁸  of lions. The king consoled ⁹  Daniel by saying, “Your God whom you continually serve will rescue you!”

Daniel 6:20

6:20 As he approached the den, he called out to Daniel in a worried voice, ¹⁰  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ¹¹  that ¹²  I should obey him ¹³  by releasing ¹⁴  Israel? I do not know the Lord, ¹⁵  and I will not release Israel!”

Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ¹⁶  that ¹⁷  I should obey him ¹⁸  by releasing ¹⁹  Israel? I do not know the Lord, ²⁰  and I will not release Israel!”

Kisah Para Rasul 18:1-2

Paul at Corinth

18:1 After this ²¹  Paul ²²  departed from ²³  Athens ²⁴  and went to Corinth. ²⁵  18:2 There he ²⁶  found ²⁷  a Jew named Aquila, ²⁸  a native of Pontus, ²⁹  who had recently come from Italy with his wife Priscilla, because Claudius ³⁰  had ordered all the Jews to depart from ³¹  Rome. ³²  Paul approached ³³  them,

Kisah Para Rasul 1:15-17

1:15 In those days ³⁴  Peter stood up among the believers ³⁵  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ³⁶  the scripture had to be fulfilled that the Holy Spirit foretold through ³⁷  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ³⁸ 

Yesaya 36:20

36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” ³⁹ 

Yesaya 37:23

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ⁴⁰ 

At the Holy One of Israel! ⁴¹ 

Matius 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ⁴²  because he said, ‘I am God’s Son’!”

[3:28]  ¹ tn Aram “answered and said.”

[3:28]  ² 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]  ³ tn Aram “they changed” or “violated.”

[3:28]  ⁴ tn Aram “so that they might not.”

[3:29]  ⁵ tn Aram “from me is placed an edict.”

[3:29]  ⁶ tn Aram “speaks negligence.”

[6:16]  ⁷ tn Aram “said.” So also in vv. 24, 25.

[6:16]  ⁸ sn The den was perhaps a pit below ground level which could be safely observed from above.

[6:16]  ⁹ tn Aram “answered and said [to Daniel].”

[6:20]  ¹⁰ tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.

[5:2]  ¹¹ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ¹² tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ¹³ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ¹⁴ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ¹⁵ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[5:2]  ¹⁶ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ¹⁷ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ¹⁸ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ¹⁹ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ²⁰ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[18:1]  ²¹ tn Grk “After these things.”

[18:1]  ²² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ²³ tn Or “Paul left.”

[18:1]  ²⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ²⁵ 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.

[18:2]  ²⁶ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

[18:2]  ²⁷ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ²⁸ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ²⁹ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ³⁰ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ³¹ tn Or “to leave.”

[18:2]  ³² map For location see JP4 A1.

[18:2]  ³³ tn Or “went to.”

[1:15]  ³⁴ tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ³⁵ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ³⁶ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ³⁷ tn Grk “foretold by the mouth of.”

[1:17]  ³⁸ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[36:20]  ³⁹ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

[37:23]  ⁴⁰ tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ⁴¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[27:43]  ⁴² sn An allusion to Ps 22:8.