Kejadian 45:5

45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ¹  for God sent me ²  ahead of you to preserve life!

Kejadian 45:2

45:2 He wept loudly; ³  the Egyptians heard it and Pharaoh’s household heard about it. ⁴ 

1 Samuel 16:12

16:12 So Jesse had him brought in. ⁵  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!”

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ⁶  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ⁷  for I have selected a king for myself from among his sons.” ⁸ 

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ⁹  But she kept insisting that it was Peter, ¹⁰  and they kept saying, ¹¹  “It is his angel!” ¹² 

Mazmur 39:9

39:9 I am silent and cannot open my mouth

because of what you have done. ¹³ 

Yesaya 42:24

42:24 Who handed Jacob over to the robber?

Who handed Israel over to the looters? ¹⁴ 

Was it not the Lord, against whom we sinned?

They refused to follow his commands;

they disobeyed his law. ¹⁵ 

Yesaya 45:7

45:7 I am ¹⁶  the one who forms light

and creates darkness; ¹⁷ 

the one who brings about peace

and creates calamity. ¹⁸ 

I am the Lord, who accomplishes all these things.

Amos 3:6

3:6 If an alarm sounds ¹⁹  in a city, do people not fear? ²⁰ 

If disaster overtakes a ²¹  city, is the Lord not responsible? ²² 

Matius 20:15

20:15 Am I not ²³  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ²⁴ 

Kisah Para Rasul 4:28

4:28 to do as much as your power ²⁵  and your plan ²⁶  had decided beforehand ²⁷  would happen.

[45:5]  ¹ tn Heb “let there not be anger in your eyes.”

[45:5]  ² sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[45:2]  ³ tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.

[45:2]  ⁴ tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.

[16:12]  ⁵ tn Heb “and he sent and brought him.”

[16:1]  ⁶ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ⁷ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ⁸ tn Heb “for I have seen among his sons for me a king.”

[12:15]  ⁹ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ¹⁰ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ¹¹ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ¹² sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[39:9]  ¹³ tn Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13).

[42:24]  ¹⁴ tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”

[42:24]  ¹⁵ tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”

[45:7]  ¹⁶ tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6.

[45:7]  ¹⁷ tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”

[45:7]  ¹⁸ sn This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).

[3:6]  ¹⁹ tn Heb “If the ram’s horn is blown.”

[3:6]  ²⁰ tn Or “tremble” (NASB, NIV, NCV); or “shake.”

[3:6]  ²¹ tn Heb “is in”; NIV, NCV, NLT “comes to.”

[3:6]  ²² tn Heb “has the Lord not acted?”

[20:15]  ²³ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ²⁴ tn Grk “Is your eye evil because I am good?”

[4:28]  ²⁵ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ²⁶ tn Or “purpose,” “will.”

[4:28]  ²⁷ 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.