1 Samuel 2:6

2:6 The Lord both kills and gives life;

he brings down to the grave ¹  and raises up.

1 Samuel 25:29

25:29 When someone sets out to chase you and to take your life, the life of my lord will be wrapped securely in the bag ²  of the living by the Lord your God. But he will sling away the lives of your enemies from the sling’s pocket!

Psalms 66:9

66:9 He preserves our lives ³ 

and does not allow our feet to slip.

Psalms 121:3

121:3 May he not allow your foot to slip!

May your protector ⁴  not sleep! ⁵ 

Psalms 121:8

121:8 The Lord will protect you in all you do, ⁶ 

now and forevermore.

Daniel 5:23

5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ⁷  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ⁸  your very breath and all your ways!

Acts 17:28

17:28 For in him we live and move about ⁹  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹⁰ 

Revelation 1:18

1:18 and the one who lives! I ¹¹  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ¹² 

[2:6]  ¹ tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”

[25:29]  ² tn Cf. KJV, NAB, NIV, NRSV “bundle”; NLT “treasure pouch.”

[66:9]  ³ tn Heb “the one who places our soul in life.”

[121:3]  ⁴ tn Heb “the one who guards you.”

[121:3]  ⁵ tn The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8.

[121:8]  ⁶ tn Heb “your going out and your coming in.”

[5:23]  ⁷ tn Aram “which.”

[5:23]  ⁸ tn Aram “in whose hand [are].”

[17:28]  ⁹ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹⁰ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[1:18]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ¹² tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”