Kejadian 50:20

50:20 As for you, you meant to harm me, ¹  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ² 

Kejadian 50:1

The Burials of Jacob and Joseph

50:1 Then Joseph hugged his father’s face. ³  He wept over him and kissed him.

Kisah Para Rasul 22:21-23

22:21 Then ⁴  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ⁵  was listening to him until he said this. ⁶  Then ⁷  they raised their voices and shouted, ⁸  “Away with this man ⁹  from the earth! For he should not be allowed to live!” ¹⁰  22:23 While they were screaming ¹¹  and throwing off their cloaks ¹²  and tossing dust ¹³  in the air,

Kisah Para Rasul 22:2

22:2 (When they heard ¹⁴  that he was addressing ¹⁵  them in Aramaic, ¹⁶  they became even ¹⁷  quieter.) ¹⁸  Then ¹⁹  Paul said,

Kisah Para Rasul 18:25

18:25 He had been instructed in ²⁰  the way of the Lord, and with great enthusiasm ²¹  he spoke and taught accurately the facts ²²  about Jesus, although he knew ²³  only the baptism of John.

Ratapan 3:38-39

3:38 Is it not from the mouth of the Most High that everything comes –

both calamity and blessing? ²⁴ 

3:39 Why should any living person ²⁵  complain

when punished for his sins? ²⁶ 

Yohanes 18:11

18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” ²⁷ 

[50:20]  ¹ tn Heb “you devised against me evil.”

[50:20]  ² tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”

[50:1]  ³ tn Heb “fell on.” The expression describes Joseph’s unrestrained sorrow over Jacob’s death; he probably threw himself across the body and embraced his father.

[22:21]  ⁴ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ⁵ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁶ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ⁷ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁸ tn Grk “and said.”

[22:22]  ⁹ tn Grk “this one.”

[22:22]  ¹⁰ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:23]  ¹¹ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ¹² tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ¹³ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[22:2]  ¹⁴ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁵ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹⁶ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁷ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹⁸ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ¹⁹ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[18:25]  ²⁰ tn Or “had been taught.”

[18:25]  ²¹ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ²² tn Grk “the things.”

[18:25]  ²³ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[3:38]  ²⁴ tn Heb “From the mouth of the Most High does it not go forth, both evil and good?”

[3:39]  ²⁵ tn The Hebrew word here is אָדָם (’adam) which can mean “man” or “person.” The second half of the line is more personalized to the speaking voice of the defeated soldier using גֶּבֶר (gever, “man”). See the note at 3:1.

[3:39]  ²⁶ tc Kethib reads the singular חֶטְאוֹ (khet’o, “his sin”), which is reflected in the LXX. Qere reads the plural חֲטָאָיו (khata’ayv, “his sins”) which is preserved in many medieval Hebrew mss and reflected in the other early versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The external and internal evidence are not decisive in favor of either reading.

[3:39]  tn Heb “concerning his punishment.” The noun חֵטְא (khet’) has a broad range of meanings: (1) “sin,” (2) “guilt of sin” and (3) “punishment for sin,” which fits the context of calamity as discipline and punishment for sin (e.g., Lev 19:17; 20:20; 22:9; 24:15; Num 9:13; 18:22, 32; Isa 53:12; Ezek 23:49). The metonymical (cause-effect) relation between sin and punishment is clear in the expressions חֵטְא מִשְׁפַט־מָוֶת (khet’ mishpat-mavet, “sin deserving death penalty,” Deut 21:22) and חֵטְא מָוֶת (khet’ mavet, “sin unto death,” Deut 22:26). The point of this verse is that the punishment of sin can sometimes lead to death; therefore, any one who is being punished by God for his sins, and yet lives, has little to complain about.

[18:11]  ²⁷ tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.

[18:11]  sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.