Ayub 17:11

17:11 My days have passed, my plans ¹  are shattered,

even ²  the desires ³  of my heart.

Kejadian 20:6

20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. ⁴  That is why I have kept you ⁵  from sinning against me and why ⁶  I did not allow you to touch her.

Yesaya 23:9

23:9 The Lord who commands armies planned it –

to dishonor the pride that comes from all her beauty, ⁷ 

to humiliate all the dignitaries of the earth.

Hosea 2:6

The Lord’s Discipline Will Bring Israel Back

2:6 Therefore, I will soon ⁸  fence her in ⁹  with thorns;

I will wall her in ¹⁰  so that ¹¹  she cannot find her way. ¹² 

Matius 27:19

27:19 As ¹³  he was sitting on the judgment seat, ¹⁴  his wife sent a message ¹⁵  to him: ¹⁶  “Have nothing to do with that innocent man; ¹⁷  I have suffered greatly as a result of a dream ¹⁸  about him today.”

Kisah Para Rasul 9:2-6

9:2 and requested letters from him to the synagogues ¹⁹  in Damascus, so that if he found any who belonged to the Way, ²⁰  either men or women, he could bring them as prisoners ²¹  to Jerusalem. ²²  9:3 As he was going along, approaching ²³  Damascus, suddenly a light from heaven flashed ²⁴  around him. 9:4 He ²⁵  fell to the ground and heard a voice saying to him, “Saul, Saul, ²⁶  why are you persecuting me?” ²⁷  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up ²⁸  and enter the city and you will be told ²⁹  what you must do.”

[17:11]  ¹ tn This term usually means “plans; devices” in a bad sense, although it can be used of God’s plans (see e.g., Zech 8:15).

[17:11]  ² tn Although not in the Hebrew text, “even” is supplied in the translation, because this line is in apposition to the preceding.

[17:11]  ³ tn This word has been linked to the root יָרַשׁ (yarash, “to inherit”) yielding a meaning “the possessions of my heart.” But it is actually to be connected to אָרַשׁ (’arash, “to desire”) cognate to the Akkadian eresu, “desire.” The LXX has “limbs,” which may come from an Aramaic word for “ropes.” An emendation based on the LXX would be risky.

[20:6]  ⁴ tn Heb “with the integrity of your heart.”

[20:6]  ⁵ tn Heb “and I, even I, kept you.”

[20:6]  ⁶ tn Heb “therefore.”

[23:9]  ⁷ tn Heb “the pride of all the beauty.”

[2:6]  ⁸ tn The deictic particle הִנְנִי (hinni, “Behold!”) introduces a future-time reference participle that refers to imminent future action: “I am about to” (TEV “I am going to”).

[2:6]  ⁹ tn Heb “I will hedge up her way”; NIV “block her path.”

[2:6]  ¹⁰ tn Heb “I will wall in her wall.” The cognate accusative construction וְגָדַרְתִּי אֶת־גְּדֵרָהּ (vÿgadarti ’et-gÿderah, “I will wall in her wall”) is an emphatic literary device. The 3rd person feminine singular suffix on the noun functions as a dative of disadvantage: “as a wall against her” (A. B. Davidson, Hebrew Syntax, 3, remark 2). The expression means “I will build a wall to bar her way.” Cf. KJV “I will make a wall”; TEV “I will build a wall”; RSV, NASB, NRSV “I will build a wall against her”; NLT “I will fence her in.”

[2:6]  ¹¹ tn The disjunctive clause (object followed by negated verb) introduces a clause which can be understood as either purpose or result.

[2:6]  ¹² tn Heb “her paths” (so NAB, NRSV).

[27:19]  ¹³ tn Here δέ (de) has not been translated.

[27:19]  ¹⁴ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ¹⁵ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ¹⁶ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ¹⁷ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ¹⁸ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[9:2]  ¹⁹ sn See the note on synagogue in 6:9.

[9:2]  ²⁰ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ²¹ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ²² sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:3]  ²³ tn Grk “As he was going along, it happened that when he was approaching.” The phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:3]  ²⁴ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:4]  ²⁵ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ²⁶ tn The double vocative suggests emotion.

[9:4]  ²⁷ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ²⁸ tn Or “But arise.”

[9:6]  ²⁹ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.