Kejadian 45:7-8

45:7 God sent me ¹  ahead of you to preserve you ²  on the earth and to save your lives ³  by a great deliverance. 45:8 So now, it is not you who sent me here, but God. He has made me an adviser ⁴  to Pharaoh, lord over all his household, and ruler over all the land of Egypt.

Kejadian 47:25

47:25 They replied, “You have saved our lives! You are showing us favor, ⁵  and we will be Pharaoh’s slaves.” ⁶ 

Kejadian 50:20

50:20 As for you, you meant to harm me, ⁷  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ⁸ 

Kejadian 50:1

The Burials of Jacob and Joseph

50:1 Then Joseph hugged his father’s face. ⁹  He wept over him and kissed him.

1 Samuel 1:19

1:19 They got up early the next morning and after worshiping the Lord, they returned to their home at Ramah. Elkanah had marital relations with ¹⁰  his wife Hannah, and the Lord remembered ¹¹  her.

1 Samuel 1:2

1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.

1 Samuel 12:12

12:12 “When you saw that King Nahash of the Ammonites was advancing against you, you said to me, ‘No! A king will rule over us’ – even though the Lord your God is your king!

1 Samuel 16:10-12

16:10 Jesse presented seven of his sons to Samuel. ¹²  But Samuel said to Jesse, “The Lord has not chosen any of these.” 16:11 Then Samuel said to Jesse, “Is that all of the young men?” Jesse ¹³  replied, “There is still the youngest one, but he’s taking care of the flock.” Samuel said to Jesse, “Send and get him, for we cannot turn our attention to other things until he comes here.”

16:12 So Jesse had him brought in. ¹⁴  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!”

1 Samuel 17:14

17:14 Now David was the youngest. While the three oldest sons followed Saul,

Ayub 1:21

1:21 He said, “Naked ¹⁵  I came from my mother’s womb, and naked I will return there. ¹⁶  The Lord gives, and the Lord takes away. ¹⁷  May the name of the Lord ¹⁸  be blessed!”

Mazmur 105:16-17

105:16 He called down a famine upon the earth;

he cut off all the food supply. ¹⁹ 

105:17 He sent a man ahead of them ²⁰  –

Joseph was sold as a servant.

Kisah Para Rasul 2:23-24

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ²¹  by nailing him to a cross at the hands of Gentiles. ²²  2:24 But God raised him up, ²³  having released ²⁴  him from the pains ²⁵  of death, because it was not possible for him to be held in its power. ²⁶ 

Kisah Para Rasul 4:24-28

4:24 When they heard this, they raised their voices to God with one mind ²⁷  and said, “Master of all, ²⁸  you who made the heaven, the earth, ²⁹  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ³⁰  your servant David our forefather, ³¹ 

‘Why do the nations ³²  rage, ³³ 

and the peoples plot foolish ³⁴  things?

4:26 The kings of the earth stood together, ³⁵ 

and the rulers assembled together,

against the Lord and against his ³⁶  Christ.’ ³⁷ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³⁸  your holy servant Jesus, whom you anointed, ³⁹  4:28 to do as much as your power ⁴⁰  and your plan ⁴¹  had decided beforehand ⁴²  would happen.

Kisah Para Rasul 7:9-15

7:9 The ⁴³  patriarchs, because they were jealous of Joseph, sold ⁴⁴  him into Egypt. But ⁴⁵  God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ⁴⁶  him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout ⁴⁷  Egypt and Canaan, causing ⁴⁸  great suffering, and our ⁴⁹  ancestors ⁵⁰  could not find food. 7:12 So when Jacob heard that there was grain ⁵¹  in Egypt, he sent our ancestors ⁵²  there ⁵³  the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ⁵⁴  became known to Pharaoh. 7:14 So Joseph sent a message ⁵⁵  and invited ⁵⁶  his father Jacob and all his relatives to come, seventy-five people ⁵⁷  in all. 7:15 So Jacob went down to Egypt and died there, ⁵⁸  along with our ancestors, ⁵⁹ 

[45:7]  ¹ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

[45:7]  ² tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

[45:7]  ³ tn The infinitive gives a second purpose for God’s action.

[45:8]  ⁴ tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

[47:25]  ⁵ tn Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”

[47:25]  ⁶ sn Slaves. See the note on this word in v. 21.

[50:20]  ⁷ tn Heb “you devised against me evil.”

[50:20]  ⁸ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”

[50:1]  ⁹ tn Heb “fell on.” The expression describes Joseph’s unrestrained sorrow over Jacob’s death; he probably threw himself across the body and embraced his father.

[1:19]  ¹⁰ tn Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.

[1:19]  ¹¹ sn The Lord “remembered” her in the sense of granting her earlier request for a child. The Hebrew verb is often used in the OT for considering the needs or desires of people with favor and kindness.

[16:10]  ¹² tn Heb “caused seven of his sons to pass before Samuel.” This could be taken as referring to seven sons in addition to the three mentioned before this, but 1 Sam 17:12 says Jesse had eight sons, not eleven. 1 Chr 2:13-15 lists only seven sons, including David. However, 1 Chr 27:18 mentions an additional son, named Elihu.

[16:11]  ¹³ tn Heb “he”; the referent (Jesse) has been specified in the translation both here and in v. 12 for clarity.

[16:12]  ¹⁴ tn Heb “and he sent and brought him.”

[1:21]  ¹⁵ tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”

[1:21]  ¹⁶ sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”

[1:21]  ¹⁷ tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.

[1:21]  ¹⁸ sn Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.

[105:16]  ¹⁹ tn Heb “and every staff of food he broke.” The psalmist refers to the famine that occurred in Joseph’s time (see v. 17 and Gen 41:53-57).

[105:17]  ²⁰ tn After the reference to the famine in v. 16, v. 17 flashes back to events that preceded the famine (see Gen 37).

[2:23]  ²¹ tn Or “you killed.”

[2:23]  ²² tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[2:24]  ²³ tn Grk “Whom God raised up.”

[2:24]  ²⁴ tn Or “having freed.”

[2:24]  ²⁵ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ²⁶ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[4:24]  ²⁷ sn With one mind. Compare Acts 1:14.

[4:24]  ²⁸ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ²⁹ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ³⁰ tn Grk “by the mouth of” (an idiom).

[4:25]  ³¹ tn Or “ancestor”; Grk “father.”

[4:25]  ³² tn Or “Gentiles.”

[4:25]  ³³ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ³⁴ tn Or “futile”; traditionally, “vain.”

[4:26]  ³⁵ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ³⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ³⁷ sn A quotation from Ps 2:1-2.

[4:27]  ³⁸ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ³⁹ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ⁴⁰ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁴¹ tn Or “purpose,” “will.”

[4:28]  ⁴² 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.

[7:9]  ⁴³ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:9]  ⁴⁴ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ⁴⁵ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:10]  ⁴⁶ tn Or “appointed.” See Gen 41:41-43.

[7:11]  ⁴⁷ tn Grk “came upon all Egypt.”

[7:11]  ⁴⁸ tn Grk “and,” but logically causal.

[7:11]  ⁴⁹ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ⁵⁰ tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁵¹ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ⁵² tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁵³ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:13]  ⁵⁴ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:14]  ⁵⁵ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ⁵⁶ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ⁵⁷ tn Grk “souls” (here an idiom for the whole person).

[7:15]  ⁵⁸ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ⁵⁹ tn Or “forefathers”; Grk “fathers.”