1 Chronicles 4:10

4:10 Jabez called out to the God of Israel, “If only ¹  you would greatly bless me and expand my territory! May your hand be with me! Keep me from harm so I might not endure pain!” ²  God answered his prayer. ³ 

Psalms 121:7-8

121:7 The Lord will protect you from all harm;

he will protect your life.

121:8 The Lord will protect you in all you do, ⁴ 

now and forevermore.

Jeremiah 15:21

15:21 “I will deliver you from the power of the wicked.

I will free you from the clutches of violent people.”

John 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ⁵  from the evil one. ⁶ 

Galatians 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

Galatians 1:1

Salutation

1:1 From Paul, ⁷  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatians 1:10

1:10 Am I now trying to gain the approval of people, ⁸  or of God? Or am I trying to please people? ⁹  If I were still trying to please ¹⁰  people, ¹¹  I would not be a slave ¹²  of Christ!

Galatians 1:2

1:2 and all the brothers with me, to the churches of Galatia.

Galatians 4:17-18

4:17 They court you eagerly, ¹³  but for no good purpose; ¹⁴  they want to exclude you, so that you would seek them eagerly. ¹⁵  4:18 However, it is good ¹⁶  to be sought eagerly ¹⁷  for a good purpose ¹⁸  at all times, and not only when I am present with you.

Hebrews 2:14-15

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹⁹  their humanity, ²⁰  so that through death he could destroy ²¹  the one who holds the power of death (that is, the devil), 2:15 and set free those who were held in slavery all their lives by their fear of death.

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 3:8

3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.

Hebrews 5:1

5:1 For every high priest is taken from among the people ²²  and appointed ²³  to represent them before God, ²⁴  to offer both gifts and sacrifices for sins.

Hebrews 5:1

5:1 For every high priest is taken from among the people ²⁵  and appointed ²⁶  to represent them before God, ²⁷  to offer both gifts and sacrifices for sins.

Revelation 7:14-17

7:14 So ²⁸  I said to him, “My lord, you know the answer.” ²⁹  Then ³⁰  he said to me, “These are the ones who have come out of the great tribulation. They ³¹  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ³²  him day and night in his temple, and the one seated on the throne will shelter them. ³³  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ³⁴  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ³⁵ 

Revelation 21:4

21:4 He ³⁶  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ³⁷ 

[4:10]  ¹ tn On the use of אִם (’im, “if”) here, see HALOT 60 s.v.

[4:10]  ² tn Heb “and act from [i.e., so as to prevent] harm so that I might not be in pain.”

[4:10]  ³ tn Heb “and God brought about what he had asked.”

[121:8]  ⁴ tn Heb “your going out and your coming in.”

[17:15]  ⁵ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ⁶ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[1:1]  ⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:10]  ⁸ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ⁹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹⁰ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ¹¹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[4:17]  ¹³ tn Or “They are zealous for you.”

[4:17]  ¹⁴ tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).

[4:17]  ¹⁵ tn Or “so that you would be zealous.”

[4:18]  ¹⁶ tn Or “commendable.”

[4:18]  ¹⁷ tn Or “to be zealous.”

[4:18]  ¹⁸ tn Grk “But it is always good to be zealous in good.”

[2:14]  ¹⁹ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ²⁰ tn Grk “the same.”

[2:14]  ²¹ tn Or “break the power of,” “reduce to nothing.”

[5:1]  ²² tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ²³ tn Grk “who is taken from among people is appointed.”

[5:1]  ²⁴ tn Grk “appointed on behalf of people in reference to things relating to God.”

[5:1]  ²⁵ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ²⁶ tn Grk “who is taken from among people is appointed.”

[5:1]  ²⁷ tn Grk “appointed on behalf of people in reference to things relating to God.”

[7:14]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ²⁹ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ³¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ³² tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ³³ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ³⁴ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ³⁵ sn An allusion to Isa 25:8.

[21:4]  ³⁶ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ³⁷ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”