Daniel 3:9

3:9 They said ¹  to King Nebuchadnezzar, “O king, live forever! ² 

Daniel 4:19

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ³  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ⁴  if only the dream were for your enemies and its interpretation applied to your adversaries!

Daniel 5:10

5:10 Due to the noise ⁵  caused by the king and his nobles, the queen mother ⁶  then entered the banquet room. She ⁷  said, “O king, live forever! Don’t be alarmed! Don’t be shaken!

Daniel 6:6

6:6 So these supervisors and satraps came by collusion ⁸  to the king and said ⁹  to him, “O King Darius, live forever!

Daniel 6:21

6:21 Then Daniel spoke to ¹⁰  the king, “O king, live forever!

Daniel 6:1

Daniel is Thrown into a Lions’ Den

6:1 It seemed like a good idea to Darius ¹¹  to appoint over the kingdom 120 satraps ¹²  who would be in charge of the entire kingdom.

1 Samuel 10:24

10:24 Then Samuel said to all the people, “Do you see the one whom the Lord has chosen? Indeed, there is no one like him among all the people!” All the people shouted out, “Long live the king!”

1 Samuel 10:1

Samuel Anoints Saul

10:1 Then Samuel took a small container of olive oil and poured it on Saul’s ¹³  head. Samuel ¹⁴  kissed him and said, “The Lord has chosen you ¹⁵  to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen ¹⁶  you as leader over his inheritance. ¹⁷ 

Kisah Para Rasul 1:25

1:25 to assume the task ¹⁸  of this service ¹⁹  and apostleship from which Judas turned aside ²⁰  to go to his own place.” ²¹ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ²²  the former ²³  account, ²⁴  Theophilus, ²⁵  about all that Jesus began to do and teach

Nehemia 2:3

2:3 I replied to the king, “O king, live forever! Why would I not appear dejected when the city with the graves of my ancestors ²⁶  lies desolate and its gates destroyed ²⁷  by fire?”

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ²⁸  “Hosanna ²⁹  to the Son of David! Blessed is the one who comes in the name of the Lord! ³⁰  Hosanna in the highest!”

Markus 11:9-10

11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ³¹  Blessed is the one who comes in the name of the Lord! ³²  11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

[3:9]  ¹ tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.

[3:9]  ² sn O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.

[4:19]  ³ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ⁴ tn Aram “my lord.”

[5:10]  ⁵ tn Aram “words of the king.”

[5:10]  ⁶ tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”).

[5:10]  ⁷ tn Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.

[6:6]  ⁸ tn The Aramaic verb רְגַשׁ (rÿgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means “to come thronging” (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV “went as a group”; NRSV “conspired and came to the king.”

[6:6]  ⁹ tn Aram “thus they were saying.”

[6:21]  ¹⁰ tn Aram “with.”

[6:1]  ¹¹ tn Aram “It was pleasing before Darius.”

[6:1]  ¹² tn This is a technical term for an official placed in charge of a region of the empire (cf. KJV, NLT “prince[s]”; NCV, TEV “governors”). These satraps were answerable to a supervisor, who in turn answered to Darius.

[10:1]  ¹³ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

[10:1]  ¹⁴ tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.

[10:1]  ¹⁵ tn Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question.

[10:1]  ¹⁶ tn That is, “anointed.”

[10:1]  ¹⁷ tc The MT reads simply “Is it not that the Lord has anointed you over his inheritance for a leader?” The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe’s eye jumped from the first occurrence of the expression “the Lord has anointed you” to the second occurrence of this expression at the end of v. 1. This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.

[1:25]  ¹⁸ tn Grk “to take the place.”

[1:25]  ¹⁹ tn Or “of this ministry.”

[1:25]  ²⁰ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ²¹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:1]  ²² tn Or “produced,” Grk “made.”

[1:1]  ²³ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ²⁴ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ²⁵ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[2:3]  ²⁶ tn Heb “fathers” (also in v. 5).

[2:3]  ²⁷ tn Heb “devoured” or “eaten” (so also in Neh 2:13).

[21:9]  ²⁸ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ²⁹ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[21:9]  ³⁰ sn A quotation from Ps 118:25-26.

[11:9]  ³¹ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[11:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[11:9]  ³² sn A quotation from Ps 118:25-26.