Mazmur 3:6

3:6 I am not afraid ¹  of the multitude of people ² 

who attack me from all directions. ³ 

Yesaya 8:12-13

8:12 “Do not say, ‘Conspiracy,’ every time these people say the word. ⁴ 

Don’t be afraid of what scares them; don’t be terrified.

8:13 You must recognize the authority of the Lord who commands armies. ⁵ 

He is the one you must respect;

he is the one you must fear. ⁶ 

Yesaya 57:7-8

57:7 On every high, elevated hill you prepare your bed;

you go up there to offer sacrifices.

57:8 Behind the door and doorpost you put your symbols. ⁷ 

Indeed, ⁸  you depart from me ⁹  and go up

and invite them into bed with you. ¹⁰ 

You purchase favors from them, ¹¹ 

you love their bed,

and gaze longingly ¹²  on their genitals. ¹³ 

Matius 8:26

8:26 But ¹⁴  he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked ¹⁵  the winds and the sea, ¹⁶  and it was dead calm.

Markus 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ¹⁷  He has been raised! ¹⁸  He is not here. Look, there is the place where they laid him.

Markus 16:18

16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ¹⁹  they will place their hands on the sick and they will be well.”

Kisah Para Rasul 18:9-10

18:9 The Lord said to Paul by a vision ²⁰  in the night, ²¹  “Do not be afraid, ²²  but speak and do not be silent, 18:10 because I am with you, and no one will assault ²³  you to harm ²⁴  you, because I have many people in this city.”

Kisah Para Rasul 27:24

27:24 and said, ²⁵  ‘Do not be afraid, Paul! You must stand before ²⁶  Caesar, ²⁷  and God has graciously granted you the safety ²⁸  of all who are sailing with you.’

Kisah Para Rasul 27:1

Paul and Company Sail for Rome

27:1 When it was decided we ²⁹  would sail to Italy, ³⁰  they handed over Paul and some other prisoners to a centurion ³¹  of the Augustan Cohort ³²  named Julius.

Titus 1:12

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ³³ 

Ibrani 13:6

13:6 So we can say with confidence, “The Lord is my helper, and ³⁴  I will not be afraid. What can man do to me?” ³⁵ 

[3:6]  ¹ tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.

[3:6]  ² tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.

[3:6]  ³ tn Heb “who all around take a stand against me.”

[8:12]  ⁴ tn Heb “Do not say, ‘Conspiracy,’ with respect to all which these people say, ‘Conspiracy.’” The verb translated “do not say” is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16).

[8:12]  sn The background of this command is uncertain. Perhaps the “conspiracy” in view is the alliance between Israel and Syria. Some of the people may even have thought that individuals in Judah were plotting with Israel and Syria to overthrow the king.

[8:13]  ⁵ tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.

[8:13]  ⁶ tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.

[57:8]  ⁷ tn The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.

[57:8]  ⁸ tn Or “for” (KJV, NRSV).

[57:8]  ⁹ tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”).

[57:8]  ¹⁰ tn Heb “you make wide your bed” (NASB similar).

[57:8]  ¹¹ tc Heb “and you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.” Most English translations retain the MT reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a 2nd person masculine singular verb. Nevertheless, this kind of fluctuation in gender appears elsewhere (GKC 127-28 §47.k and 462 §144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [NICOT], 2:473, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for “covenant” (בְּרִית, bÿrit). Finally, this juxtaposition of the verb “to cut” and “covenant” normally is followed by the preposition “with,” while here it is “from.” The translation above assumes an emendation of וַתִּכְרָת (vatikhrah, “and you cut”) to וְכָרִית (vÿkharit, “and you purchase”) from the root כָּרָה (kharah); see HALOT 497 s.v. II כרה.

[57:8]  ¹² tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).

[57:8]  ¹³ tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד.

[8:26]  ¹⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:26]  ¹⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:26]  ¹⁶ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.

[16:6]  ¹⁷ sn See the note on Crucify in 15:13.

[16:6]  ¹⁸ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[16:18]  ¹⁹ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

[18:9]  ²⁰ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ²¹ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ²² tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ²³ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ²⁴ tn Or “injure.”

[27:24]  ²⁵ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ²⁶ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ²⁷ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ²⁸ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[27:1]  ²⁹ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ³⁰ sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ³¹ sn See the note on the word centurion in 10:1.

[27:1]  ³² tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:1]  sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.

[1:12]  ³³ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[13:6]  ³⁴ tc Some important mss (א* C* P 0285^vid 33 1175 1739 pc lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.

[13:6]  ³⁵ sn A quotation from Ps 118:6.