Ulangan 22:5

22:5 A woman must not wear men’s clothing, ¹  nor should a man dress up in women’s clothing, for anyone who does this is offensive ²  to the Lord your God.

Ulangan 22:2

22:2 If the owner ³  does not live ⁴  near you or you do not know who the owner is, ⁵  then you must corral the animal ⁶  at your house and let it stay with you until the owner looks for it; then you must return it to him.

Kisah Para Rasul 10:22

10:22 They said, “Cornelius the centurion, ⁷  a righteous ⁸  and God-fearing man, well spoken of by the whole Jewish nation, ⁹  was directed by a holy angel to summon you to his house and to hear a message ¹⁰  from you.”

Yesaya 3:18-24

3:18 ¹¹ At that time ¹²  the sovereign master will remove their beautiful ankle jewelry, ¹³  neck ornaments, crescent shaped ornaments, 3:19 earrings, bracelets, veils, 3:20 headdresses, ankle ornaments, sashes, sachets, ¹⁴  amulets, 3:21 rings, nose rings, 3:22 festive dresses, robes, shawls, purses, 3:23 garments, vests, head coverings, and gowns. ¹⁵ 

3:24 A putrid stench will replace the smell of spices, ¹⁶ 

a rope will replace a belt,

baldness will replace braided locks of hair,

a sackcloth garment will replace a fine robe,

and a prisoner’s brand will replace beauty.

[22:5]  ¹ tn Heb “a man’s clothing.”

[22:5]  ² tn The Hebrew term תּוֹעֵבָה (to’evah, “offense”) speaks of anything that runs counter to ritual or moral order, especially (in the OT) to divine standards. Cross-dressing in this covenant context may suggest homosexuality, fertility cult ritual, or some other forbidden practice.

[22:2]  ³ tn Heb “your brother” (also later in this verse).

[22:2]  ⁴ tn Heb “is not.” The idea of “residing” is implied.

[22:2]  ⁵ tn Heb “and you do not know him.”

[22:2]  ⁶ tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.

[10:22]  ⁷ sn See the note on the word centurion in 10:1.

[10:22]  ⁸ tn Or “just.”

[10:22]  ⁹ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.

[10:22]  ¹⁰ tn Grk “hear words.”

[3:18]  ¹¹ sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.

[3:18]  ¹² tn Or “in that day” (KJV).

[3:18]  ¹³ tn Or “the beauty of [their] ankle jewelry.”

[3:20]  ¹⁴ tn Heb “houses of breath.” HALOT 124 s.v. בַּיִת defines them as “scent-bottles”; cf. NAB, NRSV “perfume boxes.”

[3:23]  ¹⁵ tn The precise meaning of many of the words in this list is uncertain.

[3:23]  sn The rhetorical purpose for such a lengthy list is to impress on the audience the guilt of these women with their proud, materialistic attitude, whose husbands and fathers have profited at the expense of the poor.

[3:24]  ¹⁶ tn Heb “and it will be in place of spices there will be a stench.” The nouns for “spices” and “stench” are right next to each other in the MT for emphatic contrast. The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.