2 Samuel 12:11

12:11 This is what the Lord says: ‘I am about to bring disaster on you ¹  from inside your own household! ²  Right before your eyes I will take your wives and hand them over to your companion. ³  He will have sexual relations with ⁴  your wives in broad daylight! ⁵ 

2 Samuel 16:10

16:10 But the king said, “What do we have in common, ⁶  you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this?’”

Kejadian 45:5

45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ⁷  for God sent me ⁸  ahead of you to preserve life!

Kejadian 50:20

50:20 As for you, you meant to harm me, ⁹  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ¹⁰ 

Keluaran 7:3

7:3 But I will harden ¹¹  Pharaoh’s heart, and although I will multiply ¹²  my signs and my wonders in the land of Egypt,

Keluaran 7:1

7:1 So the Lord said to Moses, “See, I have made you like God ¹³  to Pharaoh, and your brother Aaron will be your prophet. ¹⁴ 

1 Samuel 26:19

26:19 So let my lord the king now listen to the words of his servant. If the Lord has incited you against me, may he take delight in ¹⁵  an offering. But if men have instigated this, ¹⁶  may they be cursed before the Lord! For they have driven me away this day from being united with the Lord’s inheritance, saying, ‘Go on, serve other gods!’

1 Samuel 26:1

David Spares Saul’s Life Again

26:1 The Ziphites came to Saul at Gibeah and said, “Isn’t David hiding on the hill of Hakilah near ¹⁷  Jeshimon?”

Kisah Para Rasul 22:20-23

22:20 And when the blood of your witness ¹⁸  Stephen was shed, ¹⁹  I myself was standing nearby, approving, ²⁰  and guarding the cloaks ²¹  of those who were killing him.’ ²²  22:21 Then ²³  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ²⁴  was listening to him until he said this. ²⁵  Then ²⁶  they raised their voices and shouted, ²⁷  “Away with this man ²⁸  from the earth! For he should not be allowed to live!” ²⁹  22:23 While they were screaming ³⁰  and throwing off their cloaks ³¹  and tossing dust ³²  in the air,

Yehezkiel 14:9

14:9 “‘As for the prophet, if he is made a fool by being deceived into speaking a prophetic word – I, the Lord, have made a fool of ³³  that prophet, and I will stretch out my hand against him and destroy him from among my people Israel.

Yehezkiel 20:25

20:25 I also gave ³⁴  them decrees ³⁵  which were not good and regulations by which they could not live.

Kisah Para Rasul 4:28

4:28 to do as much as your power ³⁶  and your plan ³⁷  had decided beforehand ³⁸  would happen.

Kisah Para Rasul 4:2

4:2 angry ³⁹  because they were teaching the people and announcing ⁴⁰  in Jesus the resurrection of the dead.

Kisah Para Rasul 2:11

2:11 both Jews and proselytes, ⁴¹  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁴² 

[12:11]  ¹ tn Heb “raise up against you disaster.”

[12:11]  ² tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”

[12:11]  ³ tn Or “friend.”

[12:11]  ⁴ tn Heb “will lie with” (so NIV, NRSV); TEV “will have intercourse with”; CEV, NLT “will go to bed with.”

[12:11]  ⁵ tn Heb “in the eyes of this sun.”

[16:10]  ⁶ tn Heb “What to me and to you?”

[45:5]  ⁷ tn Heb “let there not be anger in your eyes.”

[45:5]  ⁸ sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[50:20]  ⁹ tn Heb “you devised against me evil.”

[50:20]  ¹⁰ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”

[7:3]  ¹¹ tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.

[7:3]  sn The imperfect tense of the verb קָשָׁה (qasha) is found only here in these “hardening passages.” The verb (here the Hiphil for “I will harden”) summarizes Pharaoh’s resistance to what God would be doing through Moses – he would stubbornly resist and refuse to submit; he would be resolved in his opposition. See R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36.

[7:3]  ¹² tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.

[7:1]  ¹³ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

[7:1]  ¹⁴ tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

[26:19]  ¹⁵ tn Heb “may he smell.” The implication is that Saul should seek to appease God, for such divine instigation to evil would a sign of God’s disfavor. For a fuller discussion of this passage see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 19-21.

[26:19]  ¹⁶ tn Heb “but if the sons of men.”

[26:1]  ¹⁷ tn Heb “upon the face of.”

[22:20]  ¹⁸ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ¹⁹ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ²⁰ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ²¹ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ²² tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:21]  ²³ 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]  ²⁴ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ²⁵ 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]  ²⁶ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ²⁷ tn Grk “and said.”

[22:22]  ²⁸ tn Grk “this one.”

[22:22]  ²⁹ 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]  ³⁰ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ³¹ 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]  ³² 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.

[14:9]  ³³ tn The translation is uncertain due to difficulty both in determining the meaning of the verb’s stem and its conjugation in this context. In the Qal stem the basic meaning of the verbal root פָּתַה (patah) is “to be gullible, foolish.” The doubling stems (the Pual and Piel used in this verse) typically give such stative verbs a factitive sense, hence either “make gullible” (i.e., “entice”) or “make into a fool” (i.e., “to show to be a fool”). The latter represents the probable meaning of the term in Jer 20:7, 10 and is followed here (see L. C. Allen, Ezekiel [WBC], 1:193; R. Mosis “Ez 14, 1-11 - ein Ruf zur Umkehr,” BZ 19 [1975]: 166-69 and ThWAT 4:829-31). In this view, if a prophet speaks when not prompted by God, he will be shown to be a fool, but this does not reflect negatively on the Lord because it is God who shows him to be a fool. Secondly, the verb is in the perfect conjugation and may be translated “I have made a fool of him” or “I have enticed him,” or to show determination (see IBHS 439-41 §27.2f and g), or in certain syntactical constructions as future. Any of these may be plausible if the doubling stems used are understood in the sense of “making a fool of.” But if understood as “to make gullible,” more factors come into play. As the Hebrew verbal form is a perfect, it is often translated as present perfect: “I have enticed.” In this case the Lord states that he himself enticed the prophet to cooperate with the idolaters. Such enticement to sin would seem to be a violation of God’s moral character, but sometimes he does use such deception and enticement to sin as a form of punishment against those who have blatantly violated his moral will (see, e.g., 2 Sam 24). If one follows this line of interpretation in Ezek 14:9, one would have to assume that the prophet had already turned from God in his heart. However, the context gives no indication of this. Therefore, it is better to take the perfect as indicating certitude and to translate it with the future tense: “I will entice.” In this case the Lord announces that he will judge the prophet appropriately. If a prophet allows himself to be influenced by idolaters, then the Lord will use deception as a form of punishment against that deceived prophet. A comparison with the preceding oracles also favors this view. In 14:4 the perfect of certitude is used for emphasis (see “I will answer”), though in v. 7 a participle is employed. For a fuller discussion of this text, see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 23-25.

[20:25]  ³⁴ tn Or “permitted.”

[20:25]  sn The content of the verse is shocking: that God would “give” bad decrees. This probably does not refer to the Mosaic law but to the practices of the Canaanites who were left in the land in order to test Israel. See Judg 2:20-23, the note on “decrees” in v. 25, and the note on “pass through the fire” in v. 26.

[20:25]  ³⁵ tn The Hebrew term חֻקּוֹת (khuqot; translated “statutes” elsewhere in this chapter) is normally feminine. Here Ezekiel changes the form to masculine: חֻקִּים (khuqim). Further, they are not called “my decrees” as vv. 11 and 13 refer to “my statutes.” The change is a signal that Ezekiel is not talking about the same statutes in vv. 11 and 13, which lead to life.

[4:28]  ³⁶ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ³⁷ tn Or “purpose,” “will.”

[4:28]  ³⁸ 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.

[4:2]  ³⁹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ⁴⁰ tn Or “proclaiming.”

[2:11]  ⁴¹ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁴² tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.