1 Raja-raja 13:33

A Prophet Announces the End of Jeroboam’s Dynasty

13:33 After this happened, Jeroboam still did not change his evil ways; ¹  he continued to appoint common people ²  as priests at the high places. Anyone who wanted the job he consecrated as a priest. ³ 

Bilangan 3:10

3:10 So you are to appoint Aaron and his sons, and they will be responsible for their priesthood; ⁴  but the unauthorized person ⁵  who comes near must be put to death.”

Bilangan 3:2

3:2 These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar.

Kisah Para Rasul 17:32

17:32 Now when they heard about ⁶  the resurrection from the dead, some began to scoff, ⁷  but others said, “We will hear you again about this.”

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ⁸  as he customarily did, and on three Sabbath days he addressed ⁹  them from the scriptures,

Kisah Para Rasul 11:14-15

11:14 who will speak a message ¹⁰  to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on ¹¹  them just as he did ¹²  on us at the beginning. ¹³ 

Kisah Para Rasul 13:9

13:9 But Saul (also known as Paul), ¹⁴  filled with the Holy Spirit, ¹⁵  stared straight ¹⁶  at him

Yehezkiel 44:6-8

44:6 Say to the rebellious, ¹⁷  to the house of Israel, ‘This is what the sovereign Lord says: Enough of all your abominable practices, O house of Israel! 44:7 When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate ¹⁸  it – even my house – when you offer my food, the fat and the blood. You ¹⁹  have broken my covenant by all your abominable practices. 44:8 You have not kept charge of my holy things, but you have assigned foreigners ²⁰  to keep charge of my sanctuary for you.

[13:33]  ¹ tn Heb “did not turn from his evil way.”

[13:33]  ² sn The expression common people refers to people who were not Levites. See 1 Kgs 12:31.

[13:33]  ³ tn Heb “and one who had the desire he was filling his hand so that he became [one of] the priests of the high places.”

[3:10]  ⁴ tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.

[3:10]  ⁵ tn The word is זָר (zar), usually rendered “stranger, foreigner, pagan.” But in this context it simply refers to anyone who is not a Levite or a priest, an unauthorized person or intruder in the tabernacle. That person would be put to death.

[17:32]  ⁶ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁷ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[17:2]  ⁸ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[11:14]  ¹⁰ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:15]  ¹¹ tn Or “came down on.”

[11:15]  ¹² tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ¹³ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[13:9]  ¹⁴ sn A parenthetical note by the author.

[13:9]  ¹⁵ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ¹⁶ tn Or “gazed intently.”

[44:6]  ¹⁷ tc The LXX reads “house of rebellion.”

[44:7]  ¹⁸ tn Heb “to desecrate.”

[44:7]  ¹⁹ tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”

[44:8]  ²⁰ tc Instead of an energic nun (ן), the text may have read a third masculine plural suffix ם (mem), “them,” which was confused with ן (nun) in the old script. See D. I. Block, Ezekiel (NICOT), 2:621.

[44:8]  tn This word is not in the Hebrew text but is supplied from the context.