Joshua 3:17

3:17 The priests carrying the ark of the covenant of the Lord stood firmly on dry ground in the middle of the Jordan. All Israel crossed over on dry ground until the entire nation was on the other side. ¹ 

Joshua 4:10

4:10 Now the priests carrying the ark of the covenant were standing in the middle of the Jordan until everything the Lord had commanded Joshua to tell the people was accomplished, in accordance with all that Moses had commanded Joshua. The people went across quickly,

Joshua 4:16-18

4:16 “Instruct the priests carrying the ark of the covenantal laws ²  to come up from the Jordan.” 4:17 So Joshua instructed the priests, “Come up from the Jordan!” 4:18 The priests carrying the ark of the covenant of the Lord came up from the middle of the Jordan, and as soon as they set foot on dry land, ³  the water of the Jordan flowed again and returned to flood stage. ⁴ 

Isaiah 28:16

28:16 Therefore, this is what the sovereign master, the Lord, says:

“Look, I am laying ⁵  a stone in Zion,

an approved ⁶  stone,

set in place as a precious cornerstone for the foundation. ⁷ 

The one who maintains his faith will not panic. ⁸ 

Isaiah 52:12

52:12 Yet do not depart quickly

or leave in a panic. ⁹ 

For the Lord goes before you;

the God of Israel is your rear guard.

Acts 16:37

16:37 But Paul said to the police officers, ¹⁰  “They had us beaten in public ¹¹  without a proper trial ¹²  – even though we are Roman citizens ¹³  – and they threw us ¹⁴  in prison. And now they want to send us away ¹⁵  secretly? Absolutely not! They ¹⁶  themselves must come and escort us out!” ¹⁷ 

[3:17]  ¹ tn Heb “and all Israel was crossing over on dry ground until all the nation had finished crossing the Jordan.”

[4:16]  ² tn Traditionally, “the ark of the testimony,” another name for the ark of the covenant. The Hebrew term עֵדוּת (’edut, “testimony” or “witness”) here refers to the Mosaic covenant and the body of stipulations contained within it (see HALOT 2:791).

[4:18]  ³ tn Heb “and the soles of the feet of the priests were brought up to the dry land.”

[4:18]  ⁴ tn Heb “and the waters of the Jordan returned to their place and went as formerly over their banks.”

[28:16]  ⁵ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

[28:16]  ⁶ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ⁷ sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

[28:16]  ⁸ tn Heb “will not hurry,” i.e., act in panic.

[52:12]  ⁹ tn Heb “or go in flight”; NAB “leave in headlong flight.”

[16:37]  ¹⁰ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ¹¹ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ¹² tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ¹³ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ¹⁴ tn The word “us” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[16:37]  ¹⁵ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ¹⁶ tn Grk “But they.”

[16:37]  ¹⁷ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.