2 Tawarikh 1:5

1:5 But the bronze altar made by Bezalel son of Uri, son of Hur, was in front of the Lord’s tabernacle. ¹  Solomon and the entire assembly prayed to him ²  there.)

Keluaran 27:1-8

The Altar

27:1 “You are to make the ³  altar of acacia wood, seven feet six inches long, ⁴  and seven feet six inches wide; the altar is to be square, ⁵  and its height is to be ⁶  four feet six inches. 27:2 You are to make its four horns ⁷  on its four corners; its horns will be part of it, ⁸  and you are to overlay it with bronze. 27:3 You are to make its pots for the ashes, ⁹  its shovels, its tossing bowls, ¹⁰  its meat hooks, and its fire pans – you are to make all ¹¹  its utensils of bronze. 27:4 You are to make a grating ¹²  for it, a network of bronze, and you are to make on the network four bronze rings on its four corners. 27:5 You are to put it under the ledge of the altar below, so that the network will come ¹³  halfway up the altar. ¹⁴  27:6 You are to make poles for the altar, poles of acacia wood, and you are to overlay them with bronze. 27:7 The poles are to be put ¹⁵  into the rings so that the poles will be on two sides of the altar when carrying it. ¹⁶  27:8 You are to make the altar hollow, out of boards. Just as it was shown you ¹⁷  on the mountain, so they must make it. ¹⁸ 

Keluaran 27:1

The Altar

27:1 “You are to make the ¹⁹  altar of acacia wood, seven feet six inches long, ²⁰  and seven feet six inches wide; the altar is to be square, ²¹  and its height is to be ²²  four feet six inches.

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ²³  that he may perhaps forgive you for the intent of your heart. ²⁴ 

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ²⁵  him.

Saul Begins to Persecute the Church

Now on that day a great ²⁶  persecution began ²⁷  against the church in Jerusalem, ²⁸  and all ²⁹  except the apostles were forced to scatter throughout the regions ³⁰  of Judea and Samaria.

Kisah Para Rasul 9:25

9:25 But his disciples took him at night and let him down through an opening ³¹  in the wall by lowering him in a basket. ³² 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ³³  in Damascus, so that if he found any who belonged to the Way, ³⁴  either men or women, he could bring them as prisoners ³⁵  to Jerusalem. ³⁶ 

Kisah Para Rasul 16:14-15

16:14 A ³⁷  woman named Lydia, a dealer in purple cloth ³⁸  from the city of Thyatira, ³⁹  a God-fearing woman, listened to us. ⁴⁰  The Lord opened her heart to respond ⁴¹  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ⁴²  “If ⁴³  you consider me to be a believer in the Lord, ⁴⁴  come and stay in my house.” And she persuaded ⁴⁵  us.

Yehezkiel 43:13-17

The Altar

43:13 “And these are the measurements of the altar: ⁴⁶  Its base ⁴⁷  is 1¾ feet ⁴⁸  high, ⁴⁹  and 1¾ feet ⁵⁰  wide, and its border nine inches ⁵¹  on its edge. This is to be the height ⁵²  of the altar. 43:14 From the base of the ground to the lower edge is 3½ feet, ⁵³  and the width 1¾ feet; ⁵⁴  and from the smaller ledge to the larger edge, 7 feet, ⁵⁵  and the width 1¾ feet; 43:15 and the altar hearth, 7 feet, and from the altar hearth four horns projecting upward. 43:16 Now the altar hearth ⁵⁶  is a perfect square, 21 feet ⁵⁷  long and 21 feet wide. 43:17 The ledge is 24½ feet ⁵⁸  long and 24½ feet wide on four sides; the border around it is 10½ inches, ⁵⁹  and its surrounding base 1¾ feet. ⁶⁰  Its steps face east.”

[1:5]  ¹ sn The tabernacle was located in Gibeon; see 1 Chr 21:29.

[1:5]  ² tn Heb “sought [or “inquired of”] him.”

[27:1]  ³ tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.

[27:1]  ⁴ tn The dimensions are five cubits by five cubits by three cubits high.

[27:1]  ⁵ tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).

[27:1]  ⁶ tn Heb “and three cubits its height.”

[27:2]  ⁷ sn The horns of the altar were indispensable – they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.

[27:2]  ⁸ sn The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar – of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363).

[27:3]  ⁹ sn The word is literally “its fat,” but sometimes it describes “fatty ashes” (TEV “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed.

[27:3]  ¹⁰ sn This was the larger bowl used in tossing the blood at the side of the altar.

[27:3]  ¹¹ tn The text has “to all its vessels.” This is the lamed (ל) of inclusion according to Gesenius, meaning “all its utensils” (GKC 458 §143.e).

[27:4]  ¹² tn The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292).

[27:5]  ¹³ tn The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.

[27:5]  ¹⁴ tn Heb “to the half of the altar.”

[27:7]  ¹⁵ tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (vÿhuva’, “and it will be brought”). The particle אֶת (’et) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).

[27:7]  ¹⁶ tn The construction is the infinitive construct with bet (ב) preposition: “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.

[27:8]  ¹⁷ tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.

[27:8]  ¹⁸ tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.

[27:8]  sn Nothing is said about the top of the altar. Some commentators suggest, in view of the previous instruction for making an altar out of earth and stone, that when this one was to be used it would be filled up with dirt clods and the animal burnt on the top of that. If the animal was burnt inside it, the wood would quickly burn. A number of recent scholars think this was simply an imagined plan to make a portable altar after the pattern of Solomon’s – but that is an unsatisfactory suggestion. This construction must simply represent a portable frame for the altar in the courtyard, an improvement over the field altar. The purpose and function of the altar are not in question. Here worshipers would make their sacrifices to God in order to find forgiveness and atonement, and in order to celebrate in worship with him. No one could worship God apart from this; no one could approach God apart from this. So too the truths that this altar communicated form the basis and center of all Christian worship. One could word an applicable lesson this way: Believers must ensure that the foundation and center of their worship is the altar, i.e., the sacrificial atonement.

[27:1]  ¹⁹ tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.

[27:1]  ²⁰ tn The dimensions are five cubits by five cubits by three cubits high.

[27:1]  ²¹ tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).

[27:1]  ²² tn Heb “and three cubits its height.”

[8:22]  ²³ tn Or “and implore the Lord.”

[8:22]  ²⁴ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:1]  ²⁵ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ²⁶ tn Or “severe.”

[8:1]  ²⁷ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²⁹ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ³⁰ tn Or “countryside.”

[9:25]  ³¹ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ³² tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:2]  ³³ sn See the note on synagogue in 6:9.

[9:2]  ³⁴ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ³⁵ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ³⁶ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:14]  ³⁷ tn Grk “And a.” 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.

[16:14]  ³⁸ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ³⁹ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁴⁰ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁴¹ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[16:15]  ⁴² tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁴³ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ⁴⁴ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ⁴⁵ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[43:13]  ⁴⁶ tn Heb “the measurements of the altar by cubits, the cubit being a cubit and a handbreadth.” The measuring units here and in the remainder of this section are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard feet and inches, with the Hebrew measurements and the metric equivalents given in the notes. On the altar see Ezek 40:47.

[43:13]  ⁴⁷ tn The Hebrew term normally means “bosom.” Here it refers to a hollow in the ground.

[43:13]  ⁴⁸ tn Heb “one cubit” (i.e., 52.5 cm).

[43:13]  ⁴⁹ tn The word “high” is not in the Hebrew text but is supplied in the translation for clarity.

[43:13]  ⁵⁰ tn Heb “one cubit” (i.e., 52.5 cm).

[43:13]  ⁵¹ tn Heb “one span.” A span was three handbreadths, or about nine inches (i.e., 22.5 cm).

[43:13]  ⁵² tc Heb “bulge, protuberance, mound.” The translation follows the LXX.

[43:14]  ⁵³ tn Heb “two cubits” (i.e., 1.05 meters).

[43:14]  ⁵⁴ tn Heb “one cubit” (i.e., 52.5 cm; the phrase occurs again later in this verse).

[43:14]  ⁵⁵ tn Heb “four cubits” (i.e., 2.1 meters; the phrase also occurs in the next verse).

[43:16]  ⁵⁶ tn The precise Hebrew word used here to refer to an “altar hearth” occurs only here in the OT.

[43:16]  ⁵⁷ tn Heb “twelve cubits” (i.e., 6.3 meters; the phrase occurs twice in this verse).

[43:17]  ⁵⁸ tn Heb “fourteen”; the word “cubits” is not in the Hebrew text but is understood from the context; the phrase occurs again later in this verse. Fourteen cubits is about 7.35 meters.

[43:17]  ⁵⁹ tn Heb “half a cubit” (i.e., 26.25 cm).

[43:17]  ⁶⁰ tn Heb “one cubit” (i.e., 52.5 cm).