Ibrani 10:34

10:34 For in fact you shared the sufferings of those in prison, ¹  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ²  had a better and lasting possession.

Kejadian 40:14-15

40:14 But remember me ³  when it goes well for you, and show ⁴  me kindness. ⁵  Make mention ⁶  of me to Pharaoh and bring me out of this prison, ⁷  40:15 for I really was kidnapped ⁸  from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.”

Kejadian 40:23

40:23 But the chief cupbearer did not remember Joseph – he forgot him. ⁹ 

Yeremia 38:7-13

An Ethiopian Official Rescues Jeremiah from the Cistern

38:7 An Ethiopian, Ebed Melech, ¹⁰  a court official in the royal palace, heard that Jeremiah had been put ¹¹  in the cistern. While the king was holding court ¹²  at the Benjamin Gate, 38:8 Ebed Melech departed the palace and went to speak to the king. He said to him, 38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. ¹³  38:10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty ¹⁴  men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.” 38:11 So Ebed Melech took the men with him and went to a room under the treasure room in the palace. ¹⁵  He got some worn-out clothes and old rags ¹⁶  from there and let them down by ropes to Jeremiah in the cistern. 38:12 Ebed Melech ¹⁷  called down to Jeremiah, “Put these rags and worn-out clothes under your armpits to pad the ropes. ¹⁸  Jeremiah did as Ebed Melech instructed. ¹⁹  38:13 So they pulled Jeremiah up from the cistern with ropes. Jeremiah, however, still remained confined ²⁰  to the courtyard of the guardhouse.

Matius 25:36

25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’

Matius 25:43

25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’

Kisah Para Rasul 16:29-34

16:29 Calling for lights, the jailer ²¹  rushed in and fell down ²²  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ²³  and asked, “Sirs, what must ²⁴  I do to be saved?” 16:31 They replied, ²⁵  “Believe ²⁶  in the Lord Jesus ²⁷  and you will be saved, you and your household.” 16:32 Then ²⁸  they spoke the word of the Lord ²⁹  to him, along with all those who were in his house. 16:33 At ³⁰  that hour of the night he took them ³¹  and washed their wounds; ³²  then ³³  he and all his family ³⁴  were baptized right away. ³⁵  16:34 The jailer ³⁶  brought them into his house and set food ³⁷  before them, and he rejoiced greatly ³⁸  that he had come to believe ³⁹  in God, together with his entire household. ⁴⁰ 

Kisah Para Rasul 24:23

24:23 He ordered the centurion ⁴¹  to guard Paul, ⁴²  but to let him have some freedom, ⁴³  and not to prevent any of his friends ⁴⁴  from meeting his needs. ⁴⁵ 

Kisah Para Rasul 27:3

27:3 The next day we put in ⁴⁶  at Sidon, ⁴⁷  and Julius, treating Paul kindly, ⁴⁸  allowed him to go to his friends so they could provide him with what he needed. ⁴⁹ 

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁵⁰  urge you to live ⁵¹  worthily of the calling with which you have been called, ⁵² 

Filipi 4:14-19

4:14 Nevertheless, you did well to share with me in my trouble.

4:15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 4:16 For even in Thessalonica ⁵³  on more than one occasion ⁵⁴  you sent something for my need. 4:17 I do not say this because I am seeking a gift. ⁵⁵  Rather, I seek the credit that abounds to your account. 4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God. 4:19 And my God will supply your every need according to his glorious riches ⁵⁶  in Christ Jesus.

Kolose 4:18

4:18 I, Paul, write this greeting by my own hand. ⁵⁷  Remember my chains. ⁵⁸  Grace be with you. ⁵⁹ 

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

[10:34]  ¹ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ² tn Grk “you yourselves.”

[40:14]  ³ tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ⁴ tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ⁵ tn Heb “deal with me [in] kindness.”

[40:14]  ⁶ tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ⁷ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[40:15]  ⁸ tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.

[40:23]  ⁹ tn The wayyiqtol verbal form here has a reiterative or emphasizing function.

[38:7]  ¹⁰ sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18).

[38:7]  ¹¹ tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” has been used to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch” see the translator’s note on 29:2 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian see the study note on 13:23.

[38:7]  ¹² tn Heb “And the king was sitting in the Benjamin Gate.” This clause is circumstantial to the following clause; thus “while the king was…” Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator’s note there for further references). Hence the translation uses “sitting” with the more technical “holding court” to better reflect the probable situation.

[38:9]  ¹³ tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’et ’asher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).

[38:9]  sn “Because there isn’t any food left in the city” is rhetorical exaggeration; the food did not run out until just before the city fell. Perhaps the intent is to refer to the fact that there was no food in the city for people so confined (i.e., in solitary confinement).

[38:10]  ¹⁴ tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shÿlosha] for שְׁלֹשִׁים [shÿloshim]) there is no textual or versional evidence for it except for one Hebrew ms. Perhaps the number was large to prevent the officials from hindering Ebed Melech from accomplishing the task.

[38:11]  ¹⁵ tn Heb “went into the palace in under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase “in under” (אֶל־תַּחַת, ’el-takhat) to the noun “wardrobe” plus the preposition “to” (אֶל־מֶלְתַחַת, ’el-meltakhat). This is a plausible emendation which would involve dropping out מֶל (mel) due to its similarity with the אֶל (’el) which precedes it. However, there is no textual or versional evidence for such a reading and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew Vorlage of אֶל תַּחַת הָאָרֶץ, ’el takhat ha’arets) in place of אֶל תַּחַת הָאוֹצָר (’el takhat ha’otsar). The translation follows the Hebrew text but adds the word “room” for the sake of English style.

[38:11]  ¹⁶ tn Heb “worn-out clothes and worn-out rags.”

[38:12]  ¹⁷ tn Heb “Ebed Melech the Ethiopian.” The words “the Ethiopian” are unnecessary and are not repeated in the translation because he has already been identified as such in vv. 7, 10.

[38:12]  ¹⁸ tn Heb “under the joints of your arms under the ropes.” The two uses of “under” have different orientations and are best reflected by “between your armpits and the ropes” or “under your armpits to pad the ropes.”

[38:12]  ¹⁹ tn Or “Jeremiah did so.” The alternate translation is what the text reads literally.

[38:13]  ²⁰ tn Heb “Jeremiah remained/stayed in the courtyard of the guardhouse.” The translation is meant to better reflect the situation; i.e., Jeremiah was released from the cistern but still had to stay in the courtyard of the guardhouse.

[16:29]  ²¹ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ²² tn Or “and prostrated himself.”

[16:29]  sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.

[16:30]  ²³ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ²⁴ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ²⁵ tn Grk “said.”

[16:31]  ²⁶ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ²⁷ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ²⁸ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ²⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ³⁰ tn Grk “And at.” 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.

[16:33]  ³¹ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ³² tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ³³ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ³⁴ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ³⁵ tn Or “immediately.”

[16:34]  ³⁶ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ³⁷ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ³⁸ tn Or “he was overjoyed.”

[16:34]  ³⁹ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁴⁰ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[24:23]  ⁴¹ sn See the note on the word centurion in 10:1.

[24:23]  ⁴² tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ⁴³ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ⁴⁴ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ⁴⁵ tn Grk “from serving him.”

[27:3]  ⁴⁶ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ⁴⁷ sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ⁴⁸ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ⁴⁹ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[4:1]  ⁵⁰ tn Grk “prisoner in the Lord.”

[4:1]  ⁵¹ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁵² sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[4:16]  ⁵³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[4:16]  ⁵⁴ tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.

[4:17]  ⁵⁵ tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.

[4:19]  ⁵⁶ tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.

[4:18]  ⁵⁷ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ⁵⁸ tn Or “my imprisonment.”

[4:18]  ⁵⁹ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.