2 Raja-raja 16:3

16:3 He followed in the footsteps of ¹  the kings of Israel. He passed his son through the fire, ²  a horrible sin practiced by the nations ³  whom the Lord drove out from before the Israelites.

2 Raja-raja 16:10

16:10 When King Ahaz went to meet with King Tiglath-pileser of Assyria in Damascus, he saw the altar there. ⁴  King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design. ⁵ 

2 Raja-raja 21:2

21:2 He did evil in the sight of ⁶  the Lord and committed the same horrible sins practiced by the nations ⁷  whom the Lord drove out from before the Israelites.

Imamat 18:3

18:3 You must not do as they do in the land of Egypt where you have been living, ⁸  and you must not do as they do in the land of Canaan into which I am about to bring you; ⁹  you must not ¹⁰  walk in their statutes.

Imamat 18:27-30

18:27 for the people who were in the land before you have done all these abominations, ¹¹  and the land has become unclean. 18:28 So do not make the land vomit you out because you defile it ¹²  just as it has vomited out the nations ¹³  that were before you. 18:29 For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people. ¹⁴  18:30 You must obey my charge to not practice any of the abominable statutes ¹⁵  that have been done before you, so that you do not ¹⁶  defile yourselves by them. I am the Lord your God.’”

Ulangan 12:30-31

12:30 After they have been destroyed from your presence, be careful not to be ensnared like they are; do not pursue their gods and say, “How do these nations serve their gods? I will do the same.” 12:31 You must not worship the Lord your God the way they do! ¹⁷  For everything that is abhorrent ¹⁸  to him, ¹⁹  everything he hates, they have done when worshiping their gods. They even burn up their sons and daughters before their gods!

Ulangan 18:9

Provision for Prophetism

18:9 When you enter the land the Lord your God is giving you, you must not learn the abhorrent practices of those nations.

Ulangan 18:1

Provision for Priests and Levites

18:1 The Levitical priests ²⁰  – indeed, the entire tribe of Levi – will have no allotment or inheritance with Israel; they may eat the burnt offerings of the Lord and of his inheritance. ²¹ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ²²  laid hands on ²³  some from the church to harm them. ²⁴ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ²⁵  laid hands on ²⁶  some from the church to harm them. ²⁷ 

Kisah Para Rasul 16:31-33

16:31 They replied, ²⁸  “Believe ²⁹  in the Lord Jesus ³⁰  and you will be saved, you and your household.” 16:32 Then ³¹  they spoke the word of the Lord ³²  to him, along with all those who were in his house. 16:33 At ³³  that hour of the night he took them ³⁴  and washed their wounds; ³⁵  then ³⁶  he and all his family ³⁷  were baptized right away. ³⁸ 

Kisah Para Rasul 21:26

21:26 Then Paul took the men the next day, ³⁹  and after he had purified himself ⁴⁰  along with them, he went to the temple and gave notice ⁴¹  of the completion of the days of purification, ⁴²  when ⁴³  the sacrifice would be offered for each ⁴⁴  of them.

Mazmur 106:35

106:35 They mixed in with the nations

and learned their ways. ⁴⁵ 

Yeremia 10:2

10:2 The Lord says,

“Do not start following pagan religious practices. ⁴⁶ 

Do not be in awe of signs that occur ⁴⁷  in the sky

even though the nations hold them in awe.

[16:3]  ¹ tn Heb “he walked in the way of.”

[16:3]  ² sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.

[16:3]  ³ tn Heb “like the abominable practices of the nations.”

[16:10]  ⁴ tn Heb “in Damascus.”

[16:10]  ⁵ tn Heb “the likeness of the altar and its pattern for all its work.”

[21:2]  ⁶ tn Heb “in the eyes of.”

[21:2]  ⁷ tn Heb “like the abominable practices of the nations.”

[18:3]  ⁸ tn Heb “As the work [or “deed”] of the land of Egypt, which you were dwelling in it, you must not do.”

[18:3]  ⁹ tn Heb “and as the work [or “deed”] of the land of Canaan which I am bringing you to there, you must not do.” The participle “I am bringing” is inceptive; the Lord is “about to” bring them into the land of Canaan, as opposed to their having dwelt previously in the land of Egypt (see the first part of the verse).

[18:3]  ¹⁰ tn Heb “and you shall not walk.”

[18:27]  ¹¹ tn Heb “for all these abominations the men of the land who were before you have done.”

[18:28]  ¹² tn Heb “And the land will not vomit you out in your defiling it.”

[18:28]  ¹³ tc The MT reads the singular “nation” and is followed by ASV, NASB, NRSV; the LXX, Syriac, and Targum have the plural “nations” (cf. v. 24).

[18:29]  ¹⁴ sn Regarding the “cut off” penalty see the note on Lev 7:20.

[18:30]  ¹⁵ tn Heb “to not do from the statutes of the detestable acts.”

[18:30]  ¹⁶ tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[12:31]  ¹⁷ tn Heb “you must not do thus to/for the Lord your God.”

[12:31]  ¹⁸ tn See note on this term at Deut 7:25.

[12:31]  ¹⁹ tn Heb “every abomination of the Lord.” See note on the word “his” in v. 27.

[18:1]  ²⁰ tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here.

[18:1]  ²¹ sn Of his inheritance. This is a figurative way of speaking of the produce of the land the Lord will give to his people. It is the Lord’s inheritance, but the Levites are allowed to eat it since they themselves have no inheritance among the other tribes of Israel.

[12:1]  ²² sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ²³ tn Or “King Herod had some from the church arrested.”

[12:1]  ²⁴ tn Or “to cause them injury.”

[12:1]  ²⁵ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ²⁶ tn Or “King Herod had some from the church arrested.”

[12:1]  ²⁷ tn Or “to cause them injury.”

[16:31]  ²⁸ tn Grk “said.”

[16:31]  ²⁹ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ³⁰ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ³¹ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ³² sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ³³ tn Grk “And at.” 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.

[16:33]  ³⁴ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ³⁵ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ³⁷ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ³⁸ tn Or “immediately.”

[21:26]  ³⁹ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ⁴⁰ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ⁴¹ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ⁴² sn The days of purification refers to the days of ritual cleansing.

[21:26]  ⁴³ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ⁴⁴ tn Grk “for each one.”

[106:35]  ⁴⁵ tn Heb “their deeds.”

[10:2]  ⁴⁶ tn Heb “Do not learn the way of the nations.” For this use of the word “ways” (דֶּרֶךְ, derekh) compare for example Jer 12:16 and Isa 2:6.

[10:2]  ⁴⁷ tn Heb “signs.” The words “that occur” are supplied in the translation for clarity.

[10:2]  sn The Hebrew word translated here “things that go on in the sky” (אֹתוֹת, ’otot) refers both to unusual disturbances such as eclipses, comets, meteors, etc., but also to such things as the changes in the position of the sun, moon, and stars in conjunction with the changes in seasons (cf. Gen 1:14). The people of Assyria and Babylonia worshiped the sun, moon, and stars, thinking that these heavenly bodies had some hold over them.