Hebrews 2:18

2:18 For since he himself suffered when he was tempted, he is able to help those who are tempted.

Hebrews 5:7

5:7 During his earthly life ¹  Christ ²  offered ³  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Isaiah 45:22

45:22 Turn to me so you can be delivered, ⁴ 

all you who live in the earth’s remote regions!

For I am God, and I have no peer.

Isaiah 63:1

The Victorious Divine Warrior

63:1 Who is this who comes from Edom, ⁵ 

dressed in bright red, coming from Bozrah? ⁶ 

Who ⁷  is this one wearing royal attire, ⁸ 

who marches confidently ⁹  because of his great strength?

“It is I, the one who announces vindication,

and who is able to deliver!” ¹⁰ 

Daniel 3:15

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ¹¹ 

Daniel 3:17

3:17 If ¹²  our God whom we are serving exists, ¹³  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.

Daniel 3:29

3:29 I hereby decree ¹⁴  that any people, nation, or language group that blasphemes ¹⁵  the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.”

Daniel 6:20

6:20 As he approached the den, he called out to Daniel in a worried voice, ¹⁶  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

John 5:37-40

5:37 And the Father who sent me has himself testified about me. You people ¹⁷  have never heard his voice nor seen his form at any time, ¹⁸  5:38 nor do you have his word residing in you, because you do not believe the one whom he sent. 5:39 You study the scriptures thoroughly ¹⁹  because you think in them you possess eternal life, ²⁰  and it is these same scriptures ²¹  that testify about me, 5:40 but you are not willing to come to me so that you may have life.

John 10:29-30

10:29 My Father, who has given them to me, is greater than all, ²²  and no one can snatch ²³  them from my Father’s hand. 10:30 The Father and I ²⁴  are one.” ²⁵ 

Ephesians 3:20

3:20 Now to him who by the power that is working within us ²⁶  is able to do far beyond ²⁷  all that we ask or think,

Philippians 3:21

3:21 who will transform these humble bodies of ours ²⁸  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Philippians 3:2

3:2 Beware of the dogs, ²⁹  beware of the evil workers, beware of those who mutilate the flesh! ³⁰ 

Philippians 1:12

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ³¹  that my situation has actually turned out to advance the gospel: ³² 

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ³³  and to cause you to stand, rejoicing, ³⁴  without blemish ³⁵  before his glorious presence, ³⁶ 

[5:7]  ¹ tn Grk “in the days of his flesh.”

[5:7]  ² tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ³ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[45:22]  ⁴ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

[63:1]  ⁵ sn Edom is here an archetype for the Lord’s enemies. See 34:5.

[63:1]  ⁶ tn Heb “[in] bright red garments, from Bozrah.”

[63:1]  ⁷ tn The interrogative particle is understood by ellipsis; note the first line of the verse.

[63:1]  ⁸ tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”

[63:1]  ⁹ tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).

[63:1]  ¹⁰ tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”

[3:15]  ¹¹ tn Aram “hand.” So also in v. 17.

[3:17]  ¹² tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ¹³ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[3:29]  ¹⁴ tn Aram “from me is placed an edict.”

[3:29]  ¹⁵ tn Aram “speaks negligence.”

[6:20]  ¹⁶ 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.

[5:37]  ¹⁷ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ¹⁸ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[5:39]  ¹⁹ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ²⁰ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ²¹ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[10:29]  ²² tn Or “is superior to all.”

[10:29]  ²³ tn Or “no one can seize.”

[10:30]  ²⁴ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ²⁵ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[3:20]  ²⁶ sn On the power that is working within us see 1:19-20.

[3:20]  ²⁷ tn Or “infinitely beyond,” “far more abundantly than.”

[3:21]  ²⁸ tn Grk “transform the body of our humility.”

[3:2]  ²⁹ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ³⁰ tn Grk “beware of the mutilation.”

[1:12]  ³¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:12]  ³² tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.

[1:24]  ³³ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ³⁴ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ³⁵ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ³⁶ tn Or “in the presence of his glory,” “before his glory.”