Kejadian 4:5-6

4:5 but with Cain and his offering he was not pleased. ¹  So Cain became very angry, ²  and his expression was downcast. ³ 

4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast?

Kejadian 37:4

37:4 When Joseph’s ⁴  brothers saw that their father loved him more than any of them, ⁵  they hated Joseph ⁶  and were not able to speak to him kindly. ⁷ 

Kejadian 37:8

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ⁸  They hated him even more ⁹  because of his dream and because of what he said. ¹⁰ 

Kejadian 37:1

Joseph’s Dreams

37:1 But Jacob lived in the land where his father had stayed, ¹¹  in the land of Canaan. ¹² 

1 Samuel 17:27-28

17:27 The soldiers ¹³  told him what had been promised, saying, ¹⁴  “This is what will be done for the man who can strike him down.”

17:28 When David’s ¹⁵  oldest brother Eliab heard him speaking to the men, he became angry ¹⁶  with David and said, “Why have you come down here? To whom did you entrust those few sheep in the desert? I am familiar with your pride and deceit! ¹⁷  You have come down here to watch the battle!”

1 Samuel 18:8-9

18:8 This made Saul very angry. The statement displeased him and he thought, ¹⁸  “They have attributed to David tens of thousands, but to me they have attributed only thousands. What does he lack, except the kingdom?” 18:9 So Saul was keeping an eye on David from that day onward.

1 Samuel 20:30-33

20:30 Saul became angry with Jonathan ¹⁹  and said to him, “You stupid traitor! ²⁰  Don’t I realize that to your own disgrace and to the disgrace of your mother’s nakedness you have chosen this son of Jesse? 20:31 For as long as ²¹  this son of Jesse is alive on the earth, you and your kingdom will not be established. Now, send some men ²²  and bring him to me. For he is as good as dead!” ²³ 

20:32 Jonathan responded to his father Saul, “Why should he be put to death? What has he done?” 20:33 Then Saul threw his spear at Jonathan ²⁴  in order to strike him down. So Jonathan was convinced ²⁵  that his father had decided to kill David.

1 Samuel 22:12-23

22:12 Then Saul said, “Listen, son of Ahitub.” He replied, “Here I am, my lord.” 22:13 Saul said to him, “Why have you conspired against me, you and this son of Jesse? You gave ²⁶  him bread and a sword and inquired of God on his behalf, so that he opposes ²⁷  me and waits in ambush, as is the case today!”

22:14 Ahimelech replied to the king, “Who among all your servants is faithful like David? He is the king’s son-in-law, the leader of your bodyguard, and honored in your house! 22:15 Was it just today that I began to inquire of God on his behalf? Far be it from me! The king should not accuse ²⁸  his servant or any of my father’s house. For your servant is not aware of all this – not in whole or in part!” ²⁹ 

22:16 But the king said, “You will surely die, Ahimelech, you and all your father’s house! 22:17 Then the king said to the messengers ³⁰  who were stationed beside him, “Turn and kill the priests of the Lord, for they too have sided ³¹  with David! They knew he was fleeing, but they did not inform me.” But the king’s servants refused to harm ³²  the priests of the Lord.

22:18 Then the king said to Doeg, “You turn and strike down the priests!” So Doeg the Edomite turned and struck down the priests. He killed on that day eighty-five ³³  men who wore the linen ephod. 22:19 As for Nob, the city of the priests, he struck down with the sword men and women, children and infants, oxen, donkeys, and sheep – all with the sword.

22:20 But one of the sons of Ahimelech son of Ahitub escaped and fled to David. His name was Abiathar. 22:21 Abiathar told David that Saul had killed the priests of the Lord. 22:22 Then David said to Abiathar, “I knew that day when Doeg the Edomite was there that he would certainly tell Saul! I am guilty ³⁴  of all the deaths in your father’s house! 22:23 Stay with me. Don’t be afraid! Whoever ³⁵  seeks my life is seeking your life as well. You are secure with me.”

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ³⁶  learned about it, they went down there to him.

Kisah Para Rasul 21:4

21:4 After we located ³⁷  the disciples, we stayed there ³⁸  seven days. They repeatedly told ³⁹  Paul through the Spirit ⁴⁰  not to set foot ⁴¹  in Jerusalem. ⁴² 

Kisah Para Rasul 21:2

21:2 We found ⁴³  a ship crossing over to Phoenicia, ⁴⁴  went aboard, ⁴⁵  and put out to sea. ⁴⁶ 

Kisah Para Rasul 16:10

16:10 After Paul ⁴⁷  saw the vision, we attempted ⁴⁸  immediately to go over to Macedonia, ⁴⁹  concluding that God had called ⁵⁰  us to proclaim the good news to them.

Ester 3:5-6

3:5 When Haman saw that Mordecai was not bowing or paying homage to him, he ⁵¹  was filled with rage. 3:6 But the thought of striking out against ⁵²  Mordecai alone was repugnant to him, for he had been informed ⁵³  of the identity of Mordecai’s people. ⁵⁴  So Haman sought to destroy all the Jews (that is, the people of Mordecai) ⁵⁵  who were in all the kingdom of Ahasuerus.

Mazmur 37:8

37:8 Do not be angry and frustrated! ⁵⁶ 

Do not fret! That only leads to trouble!

Daniel 2:12-13

2:12 Because of this the king got furiously angry ⁵⁷  and gave orders to destroy all the wise men of Babylon. 2:13 So a decree went out, and the wise men were about ⁵⁸  to be executed. They also sought ⁵⁹  Daniel and his friends so that they could be executed.

Daniel 3:13

3:13 Then Nebuchadnezzar in a fit of rage ⁶⁰  demanded that they bring ⁶¹  Shadrach, Meshach, and Abednego before him. So they brought them ⁶²  before the king.

Daniel 3:19

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ⁶³  toward Shadrach, Meshach, and Abednego. He gave orders ⁶⁴  to heat the furnace seven times hotter than it was normally heated.

Efesus 4:26-27

4:26 Be angry and do not sin; ⁶⁵  do not let the sun go down on the cause of your anger. ⁶⁶  4:27 Do not give the devil an opportunity.

[4:5]  ¹ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ² tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ³ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[37:4]  ⁴ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ⁵ tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

[37:4]  ⁶ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ⁷ tn Heb “speak to him for peace.”

[37:8]  ⁸ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ⁹ tn This construction is identical to the one in Gen 37:5.

[37:8]  ¹⁰ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[37:1]  ¹¹ tn Heb “the land of the sojournings of his father.”

[37:1]  ¹² sn The next section begins with the heading This is the account of Jacob in Gen 37:2, so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob – that is the pattern. But the detail is so great in chap. 36 that the contrast cannot be missed.

[17:27]  ¹³ tn Heb “people.”

[17:27]  ¹⁴ tn Heb “according to this word, saying.”

[17:28]  ¹⁵ tn Heb “his”; the referent (David) has been specified in the translation for clarity.

[17:28]  ¹⁶ tn Heb “the anger of Eliab became hot.”

[17:28]  ¹⁷ tn Heb “the wickedness of your heart.”

[18:8]  ¹⁸ tn Heb “said.” So also in vv. 11, 17.

[20:30]  ¹⁹ tc Many medieval Hebrew mss include the words “his son” here.

[20:30]  ²⁰ tn Heb “son of a perverse woman of rebelliousness.” But such an overly literal and domesticated translation of the Hebrew expression fails to capture the force of Saul’s unrestrained reaction. Saul, now incensed and enraged over Jonathan’s liaison with David, is actually hurling very coarse and emotionally charged words at his son. The translation of this phrase suggested by Koehler and Baumgartner is “bastard of a wayward woman” (HALOT 796 s.v. עוה), but this is not an expression commonly used in English. A better English approximation of the sentiments expressed here by the Hebrew phrase would be “You stupid son of a bitch!” However, sensitivity to the various public formats in which the Bible is read aloud has led to a less startling English rendering which focuses on the semantic value of Saul’s utterance (i.e., the behavior of his own son Jonathan, which he viewed as both a personal and a political betrayal [= “traitor”]). But this concession should not obscure the fact that Saul is full of bitterness and frustration. That he would address his son Jonathan with such language, not to mention his apparent readiness even to kill his own son over this friendship with David (v. 33), indicates something of the extreme depth of Saul’s jealousy and hatred of David.

[20:31]  ²¹ tn Heb “all the days that.”

[20:31]  ²² tn The words “some men” are supplied in the translation for stylistic reasons.

[20:31]  ²³ tn Heb “a son of death.”

[20:33]  ²⁴ tn Heb “him”; the referent (Jonathan) has been specified in the translation for clarity.

[20:33]  ²⁵ tn Heb “knew.”

[22:13]  ²⁶ tn Heb “by giving.”

[22:13]  ²⁷ tn Heb “rises up against.”

[22:15]  ²⁸ tn Heb “set a matter against.”

[22:15]  ²⁹ tn Heb “small or great.”

[22:17]  ³⁰ tn Heb “runners.”

[22:17]  ³¹ tn Heb “their hand is.”

[22:17]  ³² tn Heb “to extend their hand to harm.”

[22:18]  ³³ tc The number is confused in the Greek ms tradition. The LXX, with the exception of the Lucianic recension, has the number 305. The Lucianic recension, along with a couple of Old Latin mss, has the number 350.

[22:22]  ³⁴ tc The translation follows the LXX, which reads “I am guilty,” rather than the MT, which has “I have turned.”

[22:23]  ³⁵ tn Or “the one who.” This may refer specifically to Saul, in which case David acknowledges that Abiathar’s life is endangered because of his allegiance to David. The translation assumes that the statement is more generalized, meaning that any enemy of Abiathar is an enemy of David. In other words, David promises that he will protect Abiathar with his very own life.

[22:1]  ³⁶ tn Heb “house.”

[21:4]  ³⁷ 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]  ³⁸ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ³⁹ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:2]  ⁴³ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ⁴⁴ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ⁴⁵ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ⁴⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[16:10]  ⁴⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁴⁸ tn Grk “sought.”

[16:10]  ⁴⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁵⁰ tn Or “summoned.”

[3:5]  ⁵¹ 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.

[3:6]  ⁵² tn Heb “to send a hand against”; KJV, NRSV “to lay hands on.”

[3:6]  ⁵³ tn Heb “they had related to him.” For stylistic reasons this has been translated as a passive construction.

[3:6]  ⁵⁴ tc The entire first half of the verse is not included in the LXX.

[3:6]  ⁵⁵ tc This parenthetical phrase is not included in the LXX. Some scholars emend the MT reading עַם (’am, “people”) to עִם (’im, “with”), arguing that the phrase is awkwardly placed and syntactically inappropriate. While there is some truth to their complaint, the MT makes sufficient sense to be acceptable here, and is followed by most English versions.

[37:8]  ⁵⁶ tn Heb “Refrain from anger! Abandon rage!”

[2:12]  ⁵⁷ tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).

[2:13]  ⁵⁸ tn The Aramaic participle is used here to express the imminent future.

[2:13]  ⁵⁹ tn The impersonal active plural (“they sought”) of the Aramaic verb could also be translated as an English passive: “Daniel and his friends were sought” (cf. NAB).

[3:13]  ⁶⁰ tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.

[3:13]  ⁶¹ tn The Aramaic infinitive is active.

[3:13]  ⁶² tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.

[3:19]  ⁶³ 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]  ⁶⁴ tn Aram “he answered and said.”

[4:26]  ⁶⁵ sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).

[4:26]  ⁶⁶ tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.