2 Raja-raja 4:27

4:27 But when she reached the prophet on the mountain, she grabbed hold of his feet. Gehazi came near to push her away, but the prophet said, “Leave her alone, for she is very upset. ¹  The Lord has kept the matter hidden from me; he didn’t tell me about it.”

2 Raja-raja 6:8-12

Elisha Defeats an Army

6:8 Now the king of Syria was at war with Israel. He consulted his advisers, who said, “Invade ²  at such and such ³  a place.” 6:9 But the prophet sent this message to the king of Israel, “Make sure you don’t pass through this place because Syria is invading there.” 6:10 So the king of Israel sent a message to the place the prophet had pointed out, warning it ⁴  to be on its guard. This happened on several occasions. ⁵  6:11 This made the king of Syria upset. ⁶  So he summoned his advisers ⁷  and said to them, “One of us must be helping the king of Israel.” ⁸  6:12 One of his advisers said, “No, my master, O king. The prophet Elisha who lives in Israel keeps telling the king of Israel the things you say in your bedroom.”

Mazmur 139:1-4

Psalm 139 ⁹ 

For the music director, a psalm of David.

139:1 O Lord, you examine me ¹⁰  and know.

139:2 You know when I sit down and when I get up;

even from far away you understand my motives.

139:3 You carefully observe me when I travel or when I lie down to rest; ¹¹ 

you are aware of everything I do. ¹² 

139:4 Certainly ¹³  my tongue does not frame a word

without you, O Lord, being thoroughly aware of it. ¹⁴ 

Amsal 21:30

21:30 There is no wisdom and there is no understanding,

and there is no counsel against ¹⁵  the Lord. ¹⁶ 

Amos 3:7

3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.

Kisah Para Rasul 10:19-20

10:19 While Peter was still thinking seriously about ¹⁷  the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, ¹⁸  go down, and accompany them without hesitation, ¹⁹  because I have sent them.”

[4:27]  ¹ tn Heb “her soul [i.e., ‘disposition’] is bitter.”

[6:8]  ² tc The verb form used here is difficult to analyze. On the basis of the form נְחִתִּים (nÿkhitim) in v. 9 from the root נָחַת (nakhat), it is probably best to emend the verb to תִּנְחְתוּ (tinkhÿtu; a Qal imperfect form from the same root). The verb נָחַת in at least two other instances carries the nuance “go down, descend” in a military context. For a defense of this view, see M. Cogan and H. Tadmor, II Kings (AB), 72.

[6:8]  ³ sn The advisers would have mentioned a specific location, but the details are not significant to the narrator’s purpose, so he simply paraphrases here.

[6:10]  ⁴ tn The vav + perfect here indicates action contemporary with the preceding main verb (“sent”). See IBHS 533-34 §32.2.3e.

[6:10]  ⁵ tn Heb “and the king of Israel sent to the place about which the man of God spoke to him, and he warned it and he guarded himself there, not once and not twice.”

[6:11]  ⁶ tn Heb “and the heart of the king of Syria was stirred up over this thing.”

[6:11]  ⁷ tn Heb “servants.”

[6:11]  ⁸ tn Heb “Will you not tell me who among us [is] for the king of Israel?” The sarcastic rhetorical question expresses the king’s suspicion.

[139:1]  ⁹ sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.

[139:1]  ¹⁰ tn The statement is understood as generalizing – the psalmist describes what God typically does.

[139:3]  ¹¹ tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זָרָת (zarat, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).

[139:3]  ¹² tn Heb “all my ways.”

[139:4]  ¹³ tn Or “for.”

[139:4]  ¹⁴ tn Heb “look, O Lord, you know all of it.”

[21:30]  ¹⁵ tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).

[21:30]  ¹⁶ sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).

[10:19]  ¹⁷ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[10:20]  ¹⁸ tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20]  ¹⁹ tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).