Genesis 50:20

50:20 As for you, you meant to harm me, ¹  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ² 

Micah 4:11-12

4:11 Many nations have now assembled against you.

They say, “Jerusalem must be desecrated, ³ 

so we can gloat over Zion!” ⁴ 

4:12 But they do not know what the Lord is planning;

they do not understand his strategy.

He has gathered them like stalks of grain to be threshed ⁵  at the threshing floor.

Acts 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ⁶  by nailing him to a cross at the hands of Gentiles. ⁷ 

Acts 13:27-30

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁸  him, ⁹  and they fulfilled the sayings ¹⁰  of the prophets that are read every Sabbath by condemning ¹¹  him. ¹²  13:28 Though ¹³  they found ¹⁴  no basis ¹⁵  for a death sentence, ¹⁶  they asked Pilate to have him executed. 13:29 When they had accomplished ¹⁷  everything that was written ¹⁸  about him, they took him down ¹⁹  from the cross ²⁰  and placed him ²¹  in a tomb. 13:30 But God raised ²²  him from the dead,

[50:20]  ¹ tn Heb “you devised against me evil.”

[50:20]  ² tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”

[4:11]  ³ tn Heb “let her be desecrated.” the referent (Jerusalem) has been specified in the translation for clarity.

[4:11]  ⁴ tn Heb “and let our eye look upon Zion.”

[4:12]  ⁵ tn The words “to be threshed” are not in the Hebrew text, but have been supplied in the translation to make it clear that the Lord is planning to enable “Daughter Zion” to “thresh” her enemies.

[2:23]  ⁶ tn Or “you killed.”

[2:23]  ⁷ 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.

[13:27]  ⁸ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁹ tn Grk “this one.”

[13:27]  ¹⁰ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ¹¹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹² tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ¹³ tn Grk “And though.” 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.

[13:28]  ¹⁴ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹⁵ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹⁶ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ¹⁷ tn Or “carried out.”

[13:29]  ¹⁸ sn That is, everything that was written in OT scripture.

[13:29]  ¹⁹ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ²⁰ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ²¹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:30]  ²² sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.