Mazmur 76:10
Konteks76:10 Certainly 1 your angry judgment upon men will bring you praise; 2
you reveal your anger in full measure. 3
Amsal 19:21
Konteks19:21 There are many plans 4 in a person’s mind, 5
but it 6 is the counsel 7 of the Lord which will stand.
Amsal 21:30
Konteks21:30 There is no wisdom and there is no understanding,
and there is no counsel against 8 the Lord. 9
Yesaya 46:10
Konteks46:10 who announces the end from the beginning
and reveals beforehand 10 what has not yet occurred,
who says, ‘My plan will be realized,
I will accomplish what I desire,’
Ratapan 3:37
Konteksמ (Mem)
3:37 Whose command was ever fulfilled 11
unless the Lord 12 decreed it?
Markus 14:2
Konteks14:2 For they said, “Not during the feast, so there won’t be a riot among the people.” 13
Markus 14:12
Konteks14:12 Now 14 on the first day of the feast of 15 Unleavened Bread, when the Passover lamb is sacrificed, 16 Jesus’ 17 disciples said to him, “Where do you want us to prepare for you to eat the Passover?” 18
Markus 14:27
Konteks14:27 Then 19 Jesus said to them, “You will all fall away, for it is written,
‘I will strike the shepherd,
and the sheep will be scattered.’ 20
Lukas 22:7
Konteks22:7 Then the day for the feast 21 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 22
Yohanes 18:28
Konteks18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 23 (Now it was very early morning.) 24 They 25 did not go into the governor’s residence 26 so they would not be ceremonially defiled, but could eat the Passover meal.
Kisah Para Rasul 4:28
Konteks4:28 to do as much as your power 27 and your plan 28 had decided beforehand 29 would happen.
[76:10] 2 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] 3 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.
[19:21] 4 sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.
[19:21] 5 tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.
[19:21] 6 tn Heb “but the counsel of the
[19:21] 7 tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the
[19:21] sn The point of the proverb is that the human being with many plans is uncertain, but the
[21:30] 8 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] 9 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).
[46:10] 10 tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”
[3:37] 11 tn Heb “Who is this, he spoke and it came to pass?” The general sense is to ask whose commands are fulfilled. The phrase “he spoke and it came to pass” is taken as an allusion to the creation account (see Gen 1:3).
[3:37] 12 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[14:2] 13 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
[14:12] 14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:12] 15 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[14:12] 16 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[14:12] 17 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[14:12] 18 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[14:27] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:27] 20 sn A quotation from Zech 13:7.
[22:7] 21 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
[22:7] 22 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[18:28] 23 tn Grk “to the praetorium.”
[18:28] sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.
[18:28] 24 sn This is a parenthetical note by the author.
[18:28] 25 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 26 tn Grk “into the praetorium.”
[4:28] 27 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 28 tn Or “purpose,” “will.”
[4:28] 29 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.
