Ester 3:5

3:5 When Haman saw that Mordecai was not bowing or paying homage to him, he ¹  was filled with rage.

Ester 3:1

Haman Conspires to Destroy the Jews

3:1 Some time later ²  King Ahasuerus promoted ³  Haman the son of Hammedatha, the Agagite, exalting him and setting his position ⁴  above that of all the officials who were with him.

Kisah Para Rasul 21:4

21:4 After we located ⁵  the disciples, we stayed there ⁶  seven days. They repeatedly told ⁷  Paul through the Spirit ⁸  not to set foot ⁹  in Jerusalem. ¹⁰ 

Ayub 31:31

31:31 if ¹¹  the members of my household ¹²  have never said, ¹³ 

‘If only there were ¹⁴  someone

who has not been satisfied from Job’s ¹⁵  meat!’ –

Mazmur 27:3

27:3 Even when an army is deployed against me,

I do not fear. ¹⁶ 

Even when war is imminent, ¹⁷ 

I remain confident. ¹⁸ 

Daniel 3:13

3:13 Then Nebuchadnezzar in a fit of rage ¹⁹  demanded that they bring ²⁰  Shadrach, Meshach, and Abednego before him. So they brought them ²¹  before the king.

Daniel 3:16-19

3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ²²  “We do not need to give you a reply ²³  concerning this. 3:17 If ²⁴  our God whom we are serving exists, ²⁵  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ²⁶  toward Shadrach, Meshach, and Abednego. He gave orders ²⁷  to heat the furnace seven times hotter than it was normally heated.

Matius 2:16

2:16 When Herod ²⁸  saw that he had been tricked by the wise men, he became enraged. He sent men ²⁹  to kill all the children in Bethlehem ³⁰  and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.

Kisah Para Rasul 7:54

Stephen is Killed

7:54 When they heard these things, they became furious ³¹  and ground their teeth ³²  at him.

[3:5]  ¹ tn Heb “Haman.” The pronoun (“he”) was used in the translation for stylistic reasons. Repeating the proper name here is redundant according to contemporary English style, although the name is repeated in NASB and NRSV.

[3:1]  ² tn Heb “after these things” (so KJV, ASV); NAB, NASB, NIV “After these events.”

[3:1]  ³ tn Heb “made great”; NAB “raised…to high rank”; NIV “honored.”

[3:1]  sn The promotion of Haman in 3:1 for reasons unexplained contrasts noticeably with 2:19-23, where Mordecai’s contribution to saving the king’s life goes unnoticed. The irony is striking.

[3:1]  ⁴ tn Heb “chair”; KJV, NRSV “seat”; NASB “established his authority.”

[21:4]  ⁵ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ⁶ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ⁷ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ⁸ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ⁹ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[31:31]  ¹¹ tn Now Job picks up the series of clauses serving as the protasis.

[31:31]  ¹² tn Heb “the men of my tent.” In context this refers to members of Job’s household.

[31:31]  ¹³ sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food.

[31:31]  ¹⁴ tn The optative is again expressed with “who will give?”

[31:31]  ¹⁵ tn Heb “his”; the referent (Job) has been specified in the translation for clarity.

[27:3]  ¹⁶ tn Heb “my heart does not fear.”

[27:3]  ¹⁷ tn Heb “if war rises up against me.”

[27:3]  ¹⁸ tn Heb “in this [i.e., “during this situation”] I am trusting.”

[3:13]  ¹⁹ tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.

[3:13]  ²⁰ tn The Aramaic infinitive is active.

[3:13]  ²¹ tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.

[3:16]  ²² tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ²³ tn Aram “to return a word to you.”

[3:17]  ²⁴ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ²⁵ 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.

[3:19]  ²⁶ tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”

[3:19]  ²⁷ tn Aram “he answered and said.”

[2:16]  ²⁸ sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.

[2:16]  ²⁹ tn Or “soldiers.”

[2:16]  ³⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[7:54]  ³¹ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ³² tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.