1 Samuel 19:24

19:24 He even stripped off his clothes and prophesied before Samuel. He lay there ¹  naked all that day and night. (For that reason it is asked, “Is Saul also among the prophets?”)

1 Samuel 19:2

19:2 So Jonathan told David, “My father Saul is trying ²  to kill you. So be careful tomorrow morning. Find ³  a hiding place and stay in seclusion. ⁴ 

1 Samuel 6:20

6:20 The residents of Beth Shemesh asked, “Who is able to stand before the Lord, this holy God? To whom will the ark ⁵  go up from here?”

Job 1:20-21

1:20 Then Job got up ⁶  and tore his robe. ⁷  He shaved his head, ⁸  and then he threw himself down with his face to the ground. ⁹  1:21 He said, “Naked ¹⁰  I came from my mother’s womb, and naked I will return there. ¹¹  The Lord gives, and the Lord takes away. ¹²  May the name of the Lord ¹³  be blessed!”

Micah 1:8

1:8 For this reason I ¹⁴  will mourn and wail;

I will walk around barefoot ¹⁵  and without my outer garments. ¹⁶ 

I will howl ¹⁷  like a wild dog, ¹⁸ 

and screech ¹⁹  like an owl. ²⁰ 

Micah 1:11

1:11 Residents ²¹  of Shaphir, ²²  pass by in nakedness and humiliation! ²³ 

The residents of Zaanan can’t leave their city. ²⁴ 

Beth Ezel ²⁵  mourns, ²⁶ 

“He takes from you what he desires.” ²⁷ 

John 21:7

21:7 Then the disciple whom ²⁸  Jesus loved ²⁹  said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), ³⁰  and plunged ³¹  into the sea.

Acts 19:16

19:16 Then the man who was possessed by ³²  the evil spirit jumped on ³³  them and beat them all into submission. ³⁴  He prevailed ³⁵  against them so that they fled from that house naked and wounded.

[19:24]  ¹ tn Heb “and he fell down.”

[19:2]  ² tn Heb “seeking.”

[19:2]  ³ tn Heb “stay in.”

[19:2]  ⁴ tn Heb “and hide yourself.”

[6:20]  ⁵ tn Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the Lord himself.

[1:20]  ⁶ tn The verb וַיָּקָם (vayyaqom, “and he arose”) indicates the intentionality and the rapidity of the actions to follow. It signals the beginning of his response to the terrible news. Therefore, the sentence could be translated, “Then Job immediately began to tear his robe.”

[1:20]  ⁷ sn It was the custom to tear the robe in a time of mourning, to indicate that the heart was torn (Joel 2:13). The “garment, mantel” here is the outer garment frequently worn over the basic tunic. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 220-24.

[1:20]  ⁸ sn In mourning one normally put off every adornment that enhanced or embellished the person, including that which nature provided (Jer 7:29; Mic 1:16).

[1:20]  ⁹ tn This last verb is the Hishtaphel of the word חָוָה (khavah; BDB 1005 s.v. שָׁחָה); it means “to prostrate oneself, to cause oneself to be low to the ground.” In the OT it is frequently translated “to worship” because that is usually why the individual would kneel down and then put his or her forehead to the ground at the knees. But the word essentially means “to bow down to the ground.” Here “worship” (although employed by several English translations, cf. KJV, NASB, NIV, NRSV, CEV) conveys more than what is taking place – although Job’s response is certainly worshipful. See G. I. Davies, “A Note on the Etymology of histah^awah,” VT 29 (1979): 493-95; and J. A. Emerton, “The Etymology of histah^awah,” OTS (1977): 41-55.

[1:21]  ¹⁰ tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”

[1:21]  ¹¹ sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”

[1:21]  ¹² tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.

[1:21]  ¹³ sn Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.

[1:8]  ¹⁴ tn The prophet is probably the speaker here.

[1:8]  ¹⁵ tn Or “stripped.” The precise meaning of this Hebrew word is unclear. It may refer to walking barefoot (see 2 Sam 15:30) or to partially stripping oneself (see Job 12:17-19).

[1:8]  ¹⁶ tn Heb “naked.” This probably does not refer to complete nudity, but to stripping off one’s outer garments as an outward sign of the destitution felt by the mourner.

[1:8]  ¹⁷ tn Heb “I will make lamentation.”

[1:8]  ¹⁸ tn Or “a jackal”; CEV “howling wolves.”

[1:8]  ¹⁹ tn Heb “[make] a mourning.”

[1:8]  ²⁰ tn Or perhaps “ostrich” (cf. ASV, NAB, NASB, NRSV, NLT).

[1:11]  ²¹ tn The Hebrew participial form, which is feminine singular, is here used in a collective sense for the all the residents of the town. See GKC 394 §122.s.

[1:11]  ²² sn The place name Shaphir means “pleasant” in Hebrew.

[1:11]  ²³ tn The imperatival form is used rhetorically, emphasizing that the inhabitants of Shaphir will pass by into exile.

[1:11]  ²⁴ tn Heb “have not come out”; NIV “will not come out”; NLT “dare not come outside.”

[1:11]  ²⁵ sn The place name Beth Ezel means “house of nearness” or “house of proximity” in Hebrew.

[1:11]  ²⁶ tn Heb “the lamentation of Beth Ezel.” The following words could be the lamentation offered up by Beth Ezel (subjective genitive) or the mourning song sung over it (objective genitive).

[1:11]  ²⁷ tc The form עֶמְדָּתוֹ (’emdato) should be emended to חֲמַדְּתוֹ (khamadto, “his (the conqueror’s) desire”).

[21:7]  ²⁸ tn Grk “the disciple, that one whom.”

[21:7]  ²⁹ sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ³⁰ tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.

[21:7]  ³¹ tn Grk “threw himself.”

[19:16]  ³² tn Grk “in whom the evil spirit was.”

[19:16]  ³³ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ³⁴ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ³⁵ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”