Keluaran 12:22

12:22 Take a branch of hyssop, ¹  dip it in the blood that is in the basin, ²  and apply to the top of the doorframe and the two side posts some of the blood that is in the basin. Not one of you is to go out ³  the door of his house until morning.

Keluaran 24:6

24:6 Moses took half of the blood and put it in bowls, and half of the blood he splashed on the altar. ⁴ 

Keluaran 24:1

The Lord Ratifies the Covenant

24:1 ⁵ But to Moses the Lord ⁶  said, “Come up ⁷  to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from a distance. ⁸ 

Kisah Para Rasul 7:45

7:45 Our ⁹  ancestors ¹⁰  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ¹¹  until the time ¹²  of David.

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ¹³ 

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ¹⁴  Paul ¹⁵  called the local Jewish leaders ¹⁶  together. When they had assembled, he said to them, “Brothers, ¹⁷  although I had done ¹⁸  nothing against our people or the customs of our ancestors, ¹⁹  from Jerusalem ²⁰  I was handed over as a prisoner to the Romans. ²¹ 

Kisah Para Rasul 28:2

28:2 The local inhabitants ²²  showed us extraordinary ²³  kindness, for they built a fire and welcomed us all because it had started to rain ²⁴  and was cold.

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ²⁵  replied, ²⁶  “Rulers of the people and elders, ²⁷ 

Kisah Para Rasul 4:11

4:11 This Jesus ²⁸  is the stone that was rejected by you, ²⁹  the builders, that has become the cornerstone. ³⁰ 

Yeremia 52:19

52:19 The captain of the royal guard took the gold and silver bowls, censers, ³¹  basins, pots, lampstands, pans, and vessels. ³² 

[12:22]  ¹ sn The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L., or Origanum Aegyptiacum. The plant also grew out of the walls in Jerusalem (1 Kgs 4:33). See L. Baldensperger and G. M. Crowfoot, “Hyssop,” PEQ 63 (1931): 89-98. A piece of hyssop was also useful to the priests because it worked well for sprinkling.

[12:22]  ² tn The Greek and the Vulgate translate סַף (saf, “basin”) as “threshold.” W. C. Kaiser reports how early traditions grew up about the killing of the lamb on the threshold (“Exodus,” EBC 2:376).

[12:22]  ³ tn Heb “and you, you shall not go out, a man from the door of his house.” This construction puts stress on prohibiting absolutely everyone from going out.

[24:6]  ⁴ sn The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8).

[24:1]  ⁵ sn Exod 24 is the high point of the book in many ways, but most importantly, here Yahweh makes a covenant with the people – the Sinaitic Covenant. The unit not only serves to record the event in Israel’s becoming a nation, but it provides a paradigm of the worship of God’s covenant people – entering into the presence of the glory of Yahweh. See additionally W. A. Maier, “The Analysis of Exodus 24 According to Modern Literary, Form, and Redaction Critical Methodology,” Springfielder 37 (1973): 35-52. The passage may be divided into four parts for exposition: vv. 1-2, the call for worship; vv. 3-8, the consecration of the worshipers; vv. 9-11, the confirmation of the covenant; and vv. 12-18, the communication with Yahweh.

[24:1]  ⁶ tn Heb “And he;” the referent (the Lord) has been specified in the translation for clarity.

[24:1]  ⁷ sn They were to come up to the Lord after they had made the preparations that are found in vv. 3-8.

[24:1]  ⁸ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went further up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God – only the designated mediator could draw near to him.

[7:45]  ⁹ tn Grk “And.” 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.

[7:45]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[7:45]  sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.

[7:45]  ¹² tn Grk “In those days.”

[7:1]  ¹³ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[28:17]  ¹⁴ tn Grk “It happened that after three days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:17]  ¹⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ¹⁶ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ¹⁷ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ¹⁸ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ¹⁹ tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ²¹ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[28:2]  ²² tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ²³ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ²⁴ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[4:8]  ²⁵ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ²⁶ tn Grk “Spirit, said to them.”

[4:8]  ²⁷ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:11]  ²⁸ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ²⁹ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ³⁰ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[52:19]  ³¹ sn The censers held the embers used for the incense offerings.

[52:19]  ³² sn These vessels were used for drink offerings.