Acts 16:36

16:36 The jailer reported these words to Paul, saying, ¹  “The magistrates have sent orders ²  to release you. So come out now and go in peace.” ³ 

Genesis 26:29

26:29 so that ⁴  you will not do us any harm, just as we have not harmed ⁵  you, but have always treated you well ⁶  before sending you away ⁷  in peace. Now you are blessed by the Lord.” ⁸ 

Exodus 4:18

The Return of Moses

4:18 ⁹ So Moses went back ¹⁰  to his father-in-law Jethro and said to him, “Let me go, so that I may return ¹¹  to my relatives ¹²  in Egypt and see ¹³  if they are still alive.” Jethro said to Moses, “Go in peace.”

Exodus 4:1

The Source of Sufficiency

4:1 ¹⁴ Moses answered again, ¹⁵  “And if ¹⁶  they do not believe me or pay attention to me, ¹⁷  but say, ‘The Lord has not appeared to you’?”

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ¹⁸  all patience and steadfastness, joyfully

Hebrews 11:31

11:31 By faith Rahab the prostitute escaped the destruction of ¹⁹  the disobedient, because she welcomed the spies in peace.

Hebrews 11:2

11:2 For by it the people of old ²⁰  received God’s commendation. ²¹ 

Hebrews 1:10

1:10 And,

“You founded the earth in the beginning, Lord, ²² 

and the heavens are the works of your hands.

[16:36]  ¹ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ² tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ³ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[26:29]  ⁴ tn The oath formula is used: “if you do us harm” means “so that you will not do.”

[26:29]  ⁵ tn Heb “touched.”

[26:29]  ⁶ tn Heb “and just as we have done only good with you.”

[26:29]  ⁷ tn Heb “and we sent you away.”

[26:29]  ⁸ tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).

[4:18]  ⁹ sn This last section of the chapter reports Moses’ compliance with the commission. It has four parts: the decision to return (18-20), the instruction (21-23), the confrontation with Yahweh (24-26), and the presentation with Aaron (27-31).

[4:18]  ¹⁰ tn The two verbs form a verbal hendiadys, the second verb becoming adverbial in the translation: “and he went and he returned” becomes “and he went back.”

[4:18]  ¹¹ tn There is a sequence here with the two cohortative forms: אֵלְכָה נָּא וְאָשׁוּבָה (’elÿkhah nna’ vÿ’ashuva) – “let me go in order that I may return.”

[4:18]  ¹² tn Heb “brothers.”

[4:18]  ¹³ tn This verb is parallel to the preceding cohortative and so also expresses purpose: “let me go that I may return…and that I may see.”

[4:1]  ¹⁴ sn In chap. 3, the first part of this extensive call, Yahweh promises to deliver his people. At the hesitancy of Moses, God guarantees his presence will be with him, and that assures the success of the mission. But with chap. 4, the second half of the call, the tone changes sharply. Now Moses protests his inadequacies in view of the nature of the task. In many ways, these verses address the question, “Who is sufficient for these things?” There are three basic movements in the passage. The first nine verses tell how God gave Moses signs in case Israel did not believe him (4:1-9). The second section records how God dealt with the speech problem of Moses (4:10-12). And finally, the last section records God’s provision of a helper, someone who could talk well (4:13-17). See also J. E. Hamlin, “The Liberator’s Ordeal: A Study of Exodus 4:1-9,” Rhetorical Criticism [PTMS], 33-42.

[4:1]  ¹⁵ tn Heb “and Moses answered and said.”

[4:1]  ¹⁶ tn Or “What if.” The use of הֵן (hen) is unusual here, introducing a conditional idea in the question without a following consequence clause (see Exod 8:22 HT [8:26 ET]; Jer 2:10; 2 Chr 7:13). The Greek has “if not” but adds the clause “what shall I say to them?”

[4:1]  ¹⁷ tn Heb “listen to my voice,” so as to respond positively.

[1:11]  ¹⁸ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[11:31]  ¹⁹ tn Grk “did not perish together with.”

[11:2]  ²⁰ tn Or “the elders,” “the ancients.”

[11:2]  ²¹ tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.

[1:10]  ²² sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.