1 Peter 4:19

4:19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good. ¹ 

Psalms 10:14

10:14 You have taken notice, ² 

for ³  you always see ⁴  one who inflicts pain and suffering. ⁵ 

The unfortunate victim entrusts his cause to you; ⁶ 

you deliver ⁷  the fatherless. ⁸ 

Psalms 31:5

31:5 Into your hand I entrust my life; ⁹ 

you will rescue ¹⁰  me, O Lord, the faithful God.

Psalms 37:5

37:5 Commit your future to the Lord! ¹¹ 

Trust in him, and he will act on your behalf. ¹² 

Luke 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ¹³  And after he said this he breathed his last.

Acts 7:59

7:59 They ¹⁴  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Acts 7:2

7:2 So he replied, ¹⁵  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹⁶  Abraham when he was in Mesopotamia, before he settled in Haran,

Acts 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹⁷  from the mountain ¹⁸  called the Mount of Olives ¹⁹  (which is near Jerusalem, a Sabbath day’s journey ²⁰  away).

[4:19]  ¹ tn Grk “in doing good.”

[10:14]  ² tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”

[10:14]  ³ tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”

[10:14]  ⁴ tn Here the imperfect emphasizes God’s typical behavior.

[10:14]  ⁵ tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.

[10:14]  ⁶ tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.

[10:14]  ⁷ tn Or “help.”

[10:14]  ⁸ tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).

[31:5]  ⁹ tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.

[31:5]  ¹⁰ tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[37:5]  ¹¹ tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.

[37:5]  ¹² tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.

[23:46]  ¹³ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[7:59]  ¹⁴ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:2]  ¹⁵ tn Grk “said.”

[7:2]  ¹⁶ tn Or “ancestor”; Grk “father.”

[1:12]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ¹⁸ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ¹⁹ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ²⁰ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).