Kejadian 18:33

18:33 The Lord went on his way ¹  when he had finished speaking ²  to Abraham. Then Abraham returned home. ³ 

Kejadian 30:25

The Flocks of Jacob

30:25 After Rachel had given birth ⁴  to Joseph, Jacob said to Laban, “Send ⁵  me on my way so that I can go ⁶  home to my own country. ⁷ 

Bilangan 24:25

24:25 Balaam got up and departed and returned to his home, ⁸  and Balak also went his way.

Ulangan 32:36

32:36 The Lord will judge his people,

and will change his plans concerning ⁹  his servants;

when he sees that their power has disappeared,

and that no one is left, whether confined or set free.

Mazmur 76:10

76:10 Certainly ¹⁰  your angry judgment upon men will bring you praise; ¹¹ 

you reveal your anger in full measure. ¹² 

Kisah Para Rasul 28:4-5

28:4 When the local people ¹³  saw the creature hanging from Paul’s ¹⁴  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ¹⁵  has not allowed him to live!” ¹⁶  28:5 However, ¹⁷  Paul ¹⁸  shook ¹⁹  the creature off into the fire and suffered no harm.

[18:33]  ¹ tn Heb “And the Lord went.”

[18:33]  ² tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”

[18:33]  ³ tn Heb “to his place.”

[30:25]  ⁴ tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

[30:25]  ⁵ tn The imperatival form here expresses a request.

[30:25]  sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob’s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.

[30:25]  ⁶ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:25]  ⁷ tn Heb “to my place and to my land.”

[24:25]  ⁸ tn Heb “place.”

[32:36]  ⁹ tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.

[76:10]  ¹⁰ tn Or “for.”

[76:10]  ¹¹ tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).

[76:10]  ¹² tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.

[28:4]  ¹³ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ¹⁴ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ¹⁵ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ¹⁶ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[28:5]  ¹⁷ tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

[28:5]  ¹⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:5]  ¹⁹ tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.