Daniel 4:35
Konteks4:35 All the inhabitants of the earth are regarded as nothing. 1
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 2 his hand
and says to him, ‘What have you done?’
Daniel 9:26
Konteks9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 3
As for the city and the sanctuary,
the people of the coming prince will destroy 4 them.
But his end will come speedily 5 like a flood. 6
Until the end of the war that has been decreed
there will be destruction.
Ayub 23:13-14
Konteks23:13 But he is unchangeable, 7 and who can change 8 him?
Whatever he 9 has desired, he does.
23:14 For he fulfills his decree against me, 10
and many such things are his plans. 11
Mazmur 33:10
Konteks33:10 The Lord frustrates 12 the decisions of the nations;
he nullifies the plans 13 of the peoples.
Amsal 19:21
Konteks19:21 There are many plans 14 in a person’s mind, 15
but it 16 is the counsel 17 of the Lord which will stand.
Yesaya 46:10
Konteks46:10 who announces the end from the beginning
and reveals beforehand 18 what has not yet occurred,
who says, ‘My plan will be realized,
I will accomplish what I desire,’
Kisah Para Rasul 4:28
Konteks4:28 to do as much as your power 19 and your plan 20 had decided beforehand 21 would happen.
Wahyu 10:7
Konteks10:7 But in the days 22 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 23 just as he has 24 proclaimed to his servants 25 the prophets.”
Wahyu 17:17
Konteks17:17 For God has put into their minds 26 to carry out his purpose 27 by making 28 a decision 29 to give their royal power 30 to the beast until the words of God are fulfilled. 31
[4:35] 1 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
[4:35] 2 tn Aram “strikes against.”
[9:26] 3 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
[9:26] 4 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
[9:26] 5 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 6 sn Flood here is a metaphor for sudden destruction.
[23:13] 7 tc The MT has “But he [is] in one.” Many add the word “mind” to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from בְאֶחָד (bÿ’ekhad, here “unchangeable”) to בָחָר (bakhar, “he has chosen”). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it “he is one, i.e., unchangeable, fixed, determined.” The preposition בּ (bet) is a bet essentiae – “and he [is] as one,” or “he is one” (see GKC 379 §119.i).
[23:13] 8 tn Heb “cause him to return.”
[23:14] 10 tn The text has “my decree,” which means “the decree [plan] for/against me.” The suffix is objective, equivalent to a dative of disadvantage. The Syriac and the Vulgate actually have “his decree.” R. Gordis (Job, 262) suggests taking it in the same sense as in Job 14:5: “my limit.”.
[23:14] 11 tn Heb “and many such [things] are with him.”
[23:14] sn The text is saying that many similar situations are under God’s rule of the world – his plans are infinite.
[33:10] 12 tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the
[19:21] 14 sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.
[19:21] 15 tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.
[19:21] 16 tn Heb “but the counsel of the
[19:21] 17 tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the
[19:21] sn The point of the proverb is that the human being with many plans is uncertain, but the
[46:10] 18 tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”
[4:28] 19 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 20 tn Or “purpose,” “will.”
[4:28] 21 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
[10:7] 22 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 23 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 24 tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
[10:7] 25 tn See the note on the word “servants” in 1:1.
[17:17] 27 tn Or “his intent.”
[17:17] 28 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 29 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 30 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
