1 Samuel 25:28

25:28 Please forgive the sin of your servant, for the Lord will certainly establish the house of my lord, because my lord fights the battles of the Lord. May no evil be found in you all your days!

Keluaran 1:21

1:21 And because the midwives feared God, he made ¹  households ²  for them.

Bilangan 25:13

25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, ³  and has made atonement ⁴  for the Israelites.’”

Bilangan 25:2

25:2 These women invited ⁵  the people to the sacrifices of their gods; then the people ate and bowed down to their gods. ⁶ 

1 Samuel 7:11

7:11 Then the men of Israel left Mizpah and chased the Philistines, striking them down all the way to an area below Beth Car.

1 Samuel 7:1

7:1 Then the people ⁷  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 7:1

7:1 Then the people ⁸  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ⁹  the word of God. ¹⁰ 

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹¹  the word of God. ¹² 

Kisah Para Rasul 6:8-15

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ¹³  among the people. 6:9 But some men from the Synagogue ¹⁴  of the Freedmen (as it was called), ¹⁵  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ¹⁶  stood up and argued with Stephen. 6:10 Yet ¹⁷  they were not able to resist ¹⁸  the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated ¹⁹  some men to say, “We have heard this man ²⁰  speaking blasphemous words against Moses and God.” 6:12 They incited the people, the ²¹  elders, and the experts in the law; ²²  then they approached Stephen, ²³  seized him, and brought him before the council. ²⁴  6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ²⁵  and the law. ²⁶  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ²⁷  that Moses handed down to us.” 6:15 All ²⁸  who were sitting in the council ²⁹  looked intently at Stephen ³⁰  and saw his face was like the face of an angel. ³¹ 

Nehemia 12:10-11

12:10 Jeshua was the father of ³²  Joiakim, Joiakim was the father of Eliashib, Eliashib was the father of Joiada, 12:11 Joiada was the father of Jonathan, and Jonathan was the father of Jaddua.

[1:21]  ¹ tn The temporal indicator וַיְהִי (vayÿhi) focuses attention on the causal clause and lays the foundation for the main clause, namely, “God made households for them.” This is the second time the text affirms the reason for their defiance, their fear of God.

[1:21]  ² tn Or “families”; Heb “houses.”

[25:13]  ³ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

[25:13]  ⁴ sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.

[25:2]  ⁵ tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.

[25:2]  ⁶ sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.

[7:1]  ⁷ tn Heb “men.”

[7:1]  ⁸ tn Heb “men.”

[11:1]  ⁹ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹⁰ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:1]  ¹¹ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹² tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[6:8]  ¹³ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[6:9]  ¹⁴ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ¹⁵ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ¹⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[6:10]  ¹⁷ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ¹⁸ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[6:11]  ¹⁹ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ²⁰ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[6:12]  ²¹ tn Grk “and the,” but 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.

[6:12]  ²² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ²³ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ²⁴ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[6:13]  ²⁵ sn This holy place is a reference to the temple.

[6:13]  ²⁶ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ²⁷ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[6:15]  ²⁸ tn Grk “And all.” 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.

[6:15]  ²⁹ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ³⁰ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ³¹ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[12:10]  ³² tn Heb “begat.”