Psalms 25:9

25:9 May he show ¹  the humble what is right! ² 

May he teach ³  the humble his way!

Isaiah 29:19

29:19 The downtrodden will again rejoice in the Lord;

the poor among humankind will take delight ⁴  in the Holy One of Israel. ⁵ 

Isaiah 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ⁶  me. ⁷ 

He has commissioned ⁸  me to encourage ⁹  the poor,

to help ¹⁰  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Zephaniah 2:3

2:3 Seek the Lord’s favor, ¹¹  all you humble people ¹²  of the land who have obeyed his commands! ¹³ 

Strive to do what is right! ¹⁴  Strive to be humble! ¹⁵ 

Maybe you will be protected ¹⁶  on the day of the Lord’s angry judgment.

Matthew 5:5

5:5 “Blessed are the meek, for they will inherit the earth.

Acts 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ¹⁷  So now we are all here in the presence of God ¹⁸  to listen ¹⁹  to everything the Lord has commanded you to say to us.” ²⁰ 

Acts 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ²¹  named Cornelius, a centurion ²²  of what was known as the Italian Cohort. ²³ 

Acts 1:5

1:5 For ²⁴  John baptized with water, but you ²⁵  will be baptized with the Holy Spirit not many days from now.”

Acts 2:13

2:13 But others jeered at the speakers, ²⁶  saying, “They are drunk on new wine!” ²⁷ 

[25:9]  ¹ tn The prefixed verbal form is jussive; the psalmist expresses his prayer.

[25:9]  ² tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.

[25:9]  ³ tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

[29:19]  ⁴ tn Or “will rejoice” (NIV, NCV, NLT).

[29:19]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[61:1]  ⁶ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ⁷ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ⁸ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ⁹ tn Or “proclaim good news to.”

[61:1]  ¹⁰ tn Heb “to bind up [the wounds of].”

[2:3]  ¹¹ tn Heb “seek the Lord,” but “favor” seems to be implied from the final line of the verse.

[2:3]  ¹² tn Or “poor.” The precise referent of this Hebrew term is unclear. The word may refer to the economically poor or to the spiritually humble.

[2:3]  ¹³ tn The present translation assumes the Hebrew term מִשְׁפָּט (mishpat) here refers to God’s covenantal requirements and is a synonym for the Law. The word can mean “justice” and could refer more specifically to the principles of justice contained in the Law. In this case the phrase could be translated, “who have promoted the justice God demands.”

[2:3]  ¹⁴ tn Heb “Seek what is right.”

[2:3]  ¹⁵ tn Heb “Seek humility.”

[2:3]  ¹⁶ tn Heb “hidden.” Cf. NEB “it may be that you will find shelter”; NRSV “perhaps you may be hidden.”

[10:33]  ¹⁷ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ¹⁸ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ¹⁹ tn Or “to hear everything.”

[10:33]  ²⁰ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[10:1]  ²¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  ²² sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ²³ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[1:5]  ²⁴ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ²⁵ tn The pronoun is plural in Greek.

[2:13]  ²⁶ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ²⁷ tn Grk “They are full of new wine!”