Daniel 6:20

6:20 As he approached the den, he called out to Daniel in a worried voice, ¹  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

Daniel 6:2

6:2 Over them would be three supervisors, one of whom was Daniel. These satraps were accountable ²  to them, so that the king’s interests might not incur damage.

Daniel 1:7

1:7 But the overseer of the court officials renamed them. He gave ³  Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego. ⁴ 

Psalms 31:14

31:14 But I trust in you, O Lord!

I declare, “You are my God!”

Psalms 38:21

38:21 Do not abandon me, O Lord!

My God, do not remain far away from me!

Psalms 118:28

118:28 You are my ⁵  God and I will give you thanks!

You are my God and I will praise you!

Micah 7:7

7:7 But I will keep watching for the Lord;

I will wait for the God who delivers me.

My God will hear my lament. ⁶ 

Matthew 27:46

27:46 At ⁷  about three o’clock Jesus shouted with a loud voice, ⁸  “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” ⁹ 

John 20:17-18

20:17 Jesus replied, ¹⁰  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” 20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them ¹¹  what ¹²  Jesus ¹³  had said to her. ¹⁴ 

[6:20]  ¹ tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.

[6:2]  ² tn Aram “giving an account.”

[1:7]  ³ tc The LXX and Vulgate lack the verb here.

[1:7]  ⁴ sn The meanings of the Babylonian names are more conjectural than is the case with the Hebrew names. The probable etymologies are as follows: Belteshazzar means “protect his life,” although the MT vocalization may suggest “Belti, protect the king” (cf. Dan 4:8); Shadrach perhaps means “command of Aku”; Meshach is of uncertain meaning; Abednego means “servant of Nego.” Assigning Babylonian names to the Hebrew youths may have been an attempt to erase from their memory their Israelite heritage.

[118:28]  ⁵ sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).

[7:7]  ⁶ tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.

[27:46]  ⁷ tn Here δέ (de) has not been translated.

[27:46]  ⁸ tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[27:46]  ⁹ sn A quotation from Ps 22:1.

[20:17]  ¹⁰ tn Grk “Jesus said to her.”

[20:18]  ¹¹ tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

[20:18]  ¹² tn Grk “the things.”

[20:18]  ¹³ tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

[20:18]  ¹⁴ tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.