Keluaran 37:1--38:31
Konteks37:1 Bezalel made the ark of acacia wood; its length was three feet nine inches, its width two feet three inches, and its height two feet three inches. 37:2 He overlaid it with pure gold, inside and out, and he made a surrounding border 1 of gold for it. 37:3 He cast four gold rings for it that he put 2 on its four feet, with 3 two rings on one side and two rings on the other side. 37:4 He made poles of acacia wood, overlaid them with gold, 37:5 and put the poles into the rings on the sides of the ark in order to carry the ark.
37:6 He made 4 an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches. 37:7 He made two cherubim of gold; he made them of hammered metal on the two ends of the atonement lid, 37:8 one cherub on one end 5 and one cherub on the other end. 6 He made the cherubim from the atonement lid on its two ends. 37:9 The cherubim were spreading their wings 7 upward, overshadowing the atonement lid with their wings. The cherubim 8 faced each other, 9 looking toward the atonement lid. 10
37:10 He made the table of acacia wood; its length was three feet, its width one foot six inches, and its height two feet three inches. 37:11 He overlaid it with pure gold, and he made a surrounding border of gold for it. 37:12 He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame. 37:13 He cast four gold rings for it and attached the rings at the four corners where its four legs were. 37:14 The rings were close to the frame to provide places for the poles to carry the table. 37:15 He made the poles of acacia wood and overlaid them with gold, to carry the table. 37:16 He made the vessels which were on the table out of pure gold, its 11 plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings.
37:17 He made the lampstand of pure gold. He made the lampstand of hammered metal; its base and its shaft, its cups, its buds, and its blossoms were from the same piece. 12 37:18 Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it. 37:19 Three cups shaped like almond flowers with buds and blossoms were on the first branch, and three cups shaped like almond flowers with buds and blossoms were on the next 13 branch, and the same 14 for the six branches that were extending from the lampstand. 37:20 On the lampstand there were four cups shaped like almond flowers with buds and blossoms, 37:21 with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it; according to the six branches that extended from it. 15 37:22 Their buds and their branches were of one piece; 16 all of it was one hammered piece of pure gold. 37:23 He made its seven lamps, its trimmers, and its trays of pure gold. 37:24 He made the lampstand 17 and all its accessories with seventy-five pounds of pure gold.
37:25 He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half – a square – and its height was three feet. Its horns were of one piece with it. 18 37:26 He overlaid it with pure gold – its top, 19 its four walls, 20 and its horns – and he made a surrounding border of gold for it. 21 37:27 He also made 22 two gold rings for it under its border, on its two sides, on opposite sides, 23 as places 24 for poles to carry it with. 37:28 He made the poles of acacia wood and overlaid them with gold.
37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.
38:1 He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches. 38:2 He made its horns on its four corners; its horns were part of it, 25 and he overlaid it with bronze. 38:3 He made all the utensils of the altar – the pots, the shovels, the tossing bowls, the meat hooks, and the fire pans – he made all its utensils of bronze. 38:4 He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom. 38:5 He cast four rings for the four corners of the bronze grating, to provide places for the poles. 38:6 He made the poles of acacia wood and overlaid them with bronze. 38:7 He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar 26 hollow, out of boards.
38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served 27 at the entrance of the tent of meeting.
38:9 He made the courtyard. For the south side 28 the hangings of the courtyard were of fine twisted linen, one hundred fifty feet long, 38:10 with 29 their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:11 For the north side the hangings were 30 one hundred fifty feet, with their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:12 For the west side there were 31 hangings seventy-five feet long, with 32 their ten posts and their ten bases, with the hooks of the posts and their bands of silver. 38:13 For the east side, toward the sunrise, it was seventy-five feet wide, 33 38:14 with hangings on one side 34 of the gate that were twenty-two and a half feet long, with their three posts and their three bases, 38:15 and for the second side of the gate of the courtyard, just like the other, 35 the hangings were twenty-two and a half feet long, with their three posts and their three bases. 38:16 All the hangings around the courtyard were of fine twisted linen. 38:17 The bases for the posts were bronze. The hooks of the posts and their bands were silver, their tops were overlaid with silver, and all the posts of the courtyard had silver bands. 36 38:18 The curtain 37 for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high, 38:19 with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver. 38:20 All the tent pegs of the tabernacle and of the courtyard all around were bronze.
38:21 This is the inventory 38 of the tabernacle, the tabernacle of the testimony, which was counted 39 by the order 40 of Moses, being the work 41 of the Levites under the direction 42 of Ithamar, son of Aaron the priest. 38:22 Now Bezalel son of Uri, the son of Hur, of the tribe of Judah, made everything that the Lord had commanded Moses; 38:23 and with him was Oholiab son of Ahisamach, of the tribe of Dan, an artisan, a designer, and an embroiderer in blue, purple, and scarlet yarn and fine linen.
38:24 All the gold that was used for the work, in all the work of the sanctuary 43 (namely, 44 the gold of the wave offering) was twenty-nine talents and 730 shekels, 45 according to the sanctuary shekel.
38:25 The silver of those who were numbered of the community was one hundred talents and 1,775 shekels, 46 according to the sanctuary shekel, 38:26 one beka per person, that is, a half shekel, 47 according to the sanctuary shekel, for everyone who crossed over to those numbered, from twenty years old or older, 48 603,550 in all. 49 38:27 The one hundred talents of silver were used for casting the bases of the sanctuary and the bases of the special curtain – one hundred bases for one hundred talents, one talent per base. 38:28 From the remaining 1,775 shekels 50 he made hooks for the posts, overlaid their tops, and made bands for them.
38:29 The bronze of the wave offering was seventy talents and 2,400 shekels. 51 38:30 With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar, 38:31 the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around. 52
Bilangan 4:1-49
Konteks4:1 53 Then the Lord spoke to Moses and Aaron: 4:2 “Take a census 54 of the Kohathites from among the Levites, by their families and by their clans, 4:3 from thirty years old and upward to fifty years old, all who enter the company 55 to do the work in the tent of meeting. 4:4 This is the service of the Kohathites in the tent of meeting, relating to the most holy things. 56 4:5 When it is time for the camp to journey, 57 Aaron and his sons must come and take down the screening curtain and cover the ark of the testimony with it. 4:6 Then they must put over it a covering of fine leather 58 and spread over that a cloth entirely of blue, and then they must insert its poles.
4:7 “On the table of the presence 59 they must spread a blue 60 cloth, and put on it the dishes, the pans, the bowls, and the pitchers for pouring, and the Bread of the Presence must be on it continually. 4:8 They must spread over them a scarlet cloth, and cover the same with a covering of fine leather; and they must insert its poles.
4:9 “They must take a blue cloth and cover the lampstand of the light, with its lamps, its wick-trimmers, its trays, and all its oil vessels, with which they service it. 4:10 Then they must put it with all its utensils in a covering of fine leather, and put it on a carrying beam. 61
4:11 “They must spread a blue cloth on the gold altar, and cover it with a covering of fine leather; and they must insert its poles. 4:12 Then they must take all the utensils of the service, with which they serve in the sanctuary, put them in a blue cloth, cover them with a covering of fine leather, and put them on a carrying beam. 4:13 Also, they must take away the ashes from the altar 62 and spread a purple cloth over it. 4:14 Then they must place on it all its implements with which they serve there – the trays, the meat forks, the shovels, the basins, and all the utensils of the altar – and they must spread on it a covering of fine leather, and then insert its poles. 63
4:15 “When Aaron and his sons have finished 64 covering 65 the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then 66 the Kohathites will come to carry them; 67 but they must not touch 68 any 69 holy thing, or they will die. 70 These are the responsibilities 71 of the Kohathites with the tent of meeting.
4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has 72 the appointed responsibility over all the tabernacle with 73 all that is in it, over the sanctuary and over all its furnishings.” 74
4:17 Then the Lord spoke to Moses and Aaron: 4:18 “Do not allow the tribe of the families of the Kohathites to be cut off 75 from among the Levites; 4:19 but in order that they will live 76 and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint 77 each man 78 to his service and his responsibility. 4:20 But the Kohathites 79 are not to go in to watch while the holy things are being covered, or they will die.”
4:21 Then the Lord spoke to Moses: 4:22 “Also take a census of the Gershonites, by their clans and by their families. 4:23 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting. 4:24 This is the service of the families of Gershonites, as they serve 80 and carry it. 4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting, 4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, 81 which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. 82
4:27 “All the service of the Gershonites, whether 83 carrying loads 84 or for any of their work, will be at the direction of 85 Aaron and his sons. You will assign them all their tasks 86 as their responsibility. 4:28 This is the service of the families of the Gershonites concerning the tent of meeting. Their responsibilities will be under the authority 87 of Ithamar son of Aaron the priest. 88
4:29 “As for the sons of Merari, you are to number them by their families and by their clans. 4:30 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting. 4:31 This is what they are responsible to carry as their entire service in the tent of meeting: the frames 89 of the tabernacle, its crossbars, its posts, its sockets, 4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. 90 4:33 This is the service of the families of the Merarites, their entire service concerning the tent of meeting, under the authority of Ithamar son of Aaron the priest.”
4:34 So Moses and Aaron and the leaders of the community numbered the Kohathites by their families and by clans, 4:35 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting; 4:36 and those of them numbered by their families were 2,750. 4:37 These were those numbered from the families of the Kohathites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses.
4:38 Those numbered from the Gershonites, by their families and by their clans, 4:39 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting – 4:40 those of them numbered by their families, by their clans, were 2,630. 4:41 These were those numbered from the families of the Gershonites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord.
4:42 Those numbered from the families of the Merarites, by their families, by their clans, 4:43 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting – 4:44 those of them numbered by their families were 3,200. 4:45 These are those numbered from the families of the Merarites, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses.
4:46 All who were numbered of the Levites, whom Moses, Aaron, and the leaders of Israel numbered by their families and by their clans, 4:47 from thirty years old and upward to fifty years old, everyone who entered to do the work of service and the work of carrying 91 relating to the tent of meeting – 4:48 those of them numbered were 8,580. 4:49 According to the word of the Lord they were numbered, 92 by the authority of Moses, each according to his service and according to what he was to carry. 93 Thus were they numbered by him, 94 as the Lord had commanded Moses.
Bilangan 4:1
Konteks4:1 95 Then the Lord spoke to Moses and Aaron:
Kisah Para Rasul 6:1--8:2
Konteks6:1 Now in those 96 days, when the disciples were growing in number, 97 a complaint arose on the part of the Greek-speaking Jews 98 against the native Hebraic Jews, 99 because their widows 100 were being overlooked 101 in the daily distribution of food. 102 6:2 So the twelve 103 called 104 the whole group 105 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 106 6:3 But carefully select from among you, brothers, 107 seven 108 men who are well-attested, 109 full of the Spirit and of wisdom, whom we may put in charge 110 of this necessary task. 111 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 112 proposal pleased the entire group, so 113 they chose Stephen, a man full of faith and of the Holy Spirit, with 114 Philip, 115 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 116 from Antioch. 117 6:6 They stood these men before the apostles, who prayed 118 and placed 119 their hands on them. 6:7 The word of God continued to spread, 120 the number of disciples in Jerusalem 121 increased greatly, and a large group 122 of priests became obedient to the faith.
6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 123 among the people. 6:9 But some men from the Synagogue 124 of the Freedmen (as it was called), 125 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 126 stood up and argued with Stephen. 6:10 Yet 127 they were not able to resist 128 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 129 some men to say, “We have heard this man 130 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 131 elders, and the experts in the law; 132 then they approached Stephen, 133 seized him, and brought him before the council. 134 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 135 and the law. 136 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 137 that Moses handed down to us.” 6:15 All 138 who were sitting in the council 139 looked intently at Stephen 140 and saw his face was like the face of an angel. 141
7:1 Then the high priest said, “Are these things true?” 142 7:2 So he replied, 143 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 144 Abraham when he was in Mesopotamia, before he settled in Haran, 7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ 145 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 146 made him move 147 to this country where you now live. 7:5 He 148 did not give any of it to him for an inheritance, 149 not even a foot of ground, 150 yet God 151 promised to give it to him as his possession, and to his descendants after him, 152 even though Abraham 153 as yet had no child. 7:6 But God spoke as follows: ‘Your 154 descendants will be foreigners 155 in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 156 7:7 But I will punish 157 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 158 and worship 159 me in this place.’ 160 7:8 Then God 161 gave Abraham 162 the covenant 163 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 164 and Isaac became the father of 165 Jacob, and Jacob of the twelve patriarchs. 166 7:9 The 167 patriarchs, because they were jealous of Joseph, sold 168 him into Egypt. But 169 God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made 170 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 171 Egypt and Canaan, causing 172 great suffering, and our 173 ancestors 174 could not find food. 7:12 So when Jacob heard that there was grain 175 in Egypt, he sent our ancestors 176 there 177 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 178 became known to Pharaoh. 7:14 So Joseph sent a message 179 and invited 180 his father Jacob and all his relatives to come, seventy-five people 181 in all. 7:15 So Jacob went down to Egypt and died there, 182 along with our ancestors, 183 7:16 and their bones 184 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 185 from the sons of Hamor in Shechem.
7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, 186 the people increased greatly in number 187 in Egypt, 7:18 until another king who did not know about 188 Joseph ruled 189 over Egypt. 190 7:19 This was the one who exploited 191 our people 192 and was cruel to our ancestors, 193 forcing them to abandon 194 their infants so they would die. 195 7:20 At that time Moses was born, and he was beautiful 196 to God. For 197 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 198 Pharaoh’s daughter adopted 199 him and brought him up 200 as her own son. 7:22 So Moses was trained 201 in all the wisdom of the Egyptians and was powerful 202 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 203 to visit his fellow countrymen 204 the Israelites. 205 7:24 When 206 he saw one of them being hurt unfairly, 207 Moses 208 came to his defense 209 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 210 would understand that God was delivering them 211 through him, 212 but they did not understand. 213 7:26 The next day Moses 214 saw two men 215 fighting, and tried to make peace between 216 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 217 Moses 218 aside, saying, ‘Who made 219 you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ 220 7:29 When the man said this, 221 Moses fled and became a foreigner 222 in the land of Midian, where he became the father of two sons.
7:30 “After 223 forty years had passed, an angel appeared to him in the desert 224 of Mount Sinai, in the flame of a burning bush. 225 7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, 226 the God of Abraham, Isaac, 227 and Jacob.’ 228 Moses began to tremble and did not dare to look more closely. 229 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 230 7:34 I have certainly seen the suffering 231 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 232 Now 233 come, I will send you to Egypt.’ 234 7:35 This same 235 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 236 God sent as both ruler and deliverer 237 through the hand of the angel 238 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 239 in the land of Egypt, 240 at 241 the Red Sea, and in the wilderness 242 for forty years. 7:37 This is the Moses who said to the Israelites, 243 ‘God will raise up for you a prophet like me from among your brothers.’ 244 7:38 This is the man who was in the congregation 245 in the wilderness 246 with the angel who spoke to him at Mount Sinai, and with our ancestors, 247 and he 248 received living oracles 249 to give to you. 250 7:39 Our 251 ancestors 252 were unwilling to obey 253 him, but pushed him aside 254 and turned back to Egypt in their hearts, 7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt 255 – we do not know what has happened to him!’ 256 7:41 At 257 that time 258 they made an idol in the form of a calf, 259 brought 260 a sacrifice to the idol, and began rejoicing 261 in the works of their hands. 262 7:42 But God turned away from them and gave them over 263 to worship the host 264 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 265 forty years in the wilderness, was it, 266 house of Israel? 7:43 But you took along the tabernacle 267 of Moloch 268 and the star of the 269 god Rephan, 270 the images you made to worship, but I will deport 271 you beyond Babylon.’ 272 7:44 Our ancestors 273 had the tabernacle 274 of testimony in the wilderness, 275 just as God 276 who spoke to Moses ordered him 277 to make it according to the design he had seen. 7:45 Our 278 ancestors 279 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 280 until the time 281 of David. 7:46 He 282 found favor 283 with 284 God and asked that he could 285 find a dwelling place 286 for the house 287 of Jacob. 7:47 But Solomon built a house 288 for him. 7:48 Yet the Most High 289 does not live in houses made by human hands, 290 as the prophet says,
7:49 ‘Heaven is my throne,
and earth is the footstool for my feet.
What kind of house will you build for me, says the Lord,
or what is my resting place? 291
7:50 Did my hand 292 not make all these things?’ 293
7:51 “You stubborn 294 people, with uncircumcised 295 hearts and ears! 296 You are always resisting the Holy Spirit, like your ancestors 297 did! 7:52 Which of the prophets did your ancestors 298 not persecute? 299 They 300 killed those who foretold long ago the coming of the Righteous One, 301 whose betrayers and murderers you have now become! 302 7:53 You 303 received the law by decrees given by angels, 304 but you did not obey 305 it.” 306
7:54 When they heard these things, they became furious 307 and ground their teeth 308 at him. 7:55 But Stephen, 309 full 310 of the Holy Spirit, looked intently 311 toward heaven and saw the glory of God, and Jesus standing 312 at the right hand of God. 7:56 “Look!” he said. 313 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 314 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 315 they had driven him out of the city, they began to stone him, 316 and the witnesses laid their cloaks 317 at the feet of a young man named Saul. 7:59 They 318 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 319 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 320 When 321 he had said this, he died. 322 8:1 And Saul agreed completely with killing 323 him.
Now on that day a great 324 persecution began 325 against the church in Jerusalem, 326 and all 327 except the apostles were forced to scatter throughout the regions 328 of Judea and Samaria. 8:2 Some 329 devout men buried Stephen and made loud lamentation 330 over him. 331
Kisah Para Rasul 3:1--4:22
Konteks3:1 Now Peter and John were going up to the temple at the time 332 for prayer, 333 at three o’clock in the afternoon. 334 3:2 And a man lame 335 from birth 336 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 337 so he could beg for money 338 from those going into the temple courts. 339 3:3 When he saw Peter and John about to go into the temple courts, 340 he asked them for money. 341 3:4 Peter looked directly 342 at him (as did John) and said, “Look at us!” 3:5 So the lame man 343 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 344 but what I do have I give you. In the name 345 of Jesus Christ 346 the Nazarene, stand up and 347 walk!” 3:7 Then 348 Peter 349 took hold 350 of him by the right hand and raised him up, and at once the man’s 351 feet and ankles were made strong. 352 3:8 He 353 jumped up, 354 stood and began walking around, and he entered the temple courts 355 with them, walking and leaping and praising God. 3:9 All 356 the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations 357 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 358 at what had happened to him.
3:11 While the man 359 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 360 called Solomon’s Portico. 361 3:12 When Peter saw this, he declared to the people, “Men of Israel, 362 why are you amazed at this? Why 363 do you stare at us as if we had made this man 364 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 365 the God of our forefathers, 366 has glorified 367 his servant 368 Jesus, whom you handed over and rejected 369 in the presence of Pilate after he had decided 370 to release him. 3:14 But you rejected 371 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 372 the Originator 373 of life, whom God raised 374 from the dead. To this fact we are witnesses! 375 3:16 And on the basis of faith in Jesus’ 376 name, 377 his very name has made this man – whom you see and know – strong. The 378 faith that is through Jesus 379 has given him this complete health in the presence 380 of you all. 3:17 And now, brothers, I know you acted in ignorance, 381 as your rulers did too. 3:18 But the things God foretold 382 long ago through 383 all the prophets – that his Christ 384 would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing 385 may come from the presence of the Lord, 386 and so that he may send the Messiah 387 appointed 388 for you – that is, Jesus. 3:21 This one 389 heaven must 390 receive until the time all things are restored, 391 which God declared 392 from times long ago 393 through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey 394 him in everything he tells you. 395 3:23 Every person 396 who does not obey that prophet will be destroyed and thus removed 397 from the people.’ 398 3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced 399 these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 400 saying to Abraham, ‘And in your descendants 401 all the nations 402 of the earth will be blessed.’ 403 3:26 God raised up 404 his servant and sent him first to you, to bless you by turning 405 each one of you from your iniquities.” 406
4:1 While Peter and John 407 were speaking to the people, the priests and the commander 408 of the temple guard 409 and the Sadducees 410 came up 411 to them, 4:2 angry 412 because they were teaching the people and announcing 413 in Jesus the resurrection of the dead. 4:3 So 414 they seized 415 them and put them in jail 416 until the next day (for it was already evening). 4:4 But many of those who had listened to 417 the message 418 believed, and the number of the men 419 came to about five thousand.
4:5 On the next day, 420 their rulers, elders, and experts in the law 421 came together 422 in Jerusalem. 423 4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 424 4:7 After 425 making Peter and John 426 stand in their midst, they began to inquire, “By what power or by what name 427 did you do this?” 4:8 Then Peter, filled with the Holy Spirit, 428 replied, 429 “Rulers of the people and elders, 430 4:9 if 431 we are being examined 432 today for a good deed 433 done to a sick man – by what means this man was healed 434 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 435 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus 436 is the stone that was rejected by you, 437 the builders, that has become the cornerstone. 438 4:12 And there is salvation in no one else, for there is no other name under heaven given among people 439 by which we must 440 be saved.”
4:13 When they saw the boldness 441 of Peter and John, and discovered 442 that they were uneducated 443 and ordinary 444 men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. 445 4:15 But when they had ordered them to go outside the council, 446 they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain 447 to all who live in Jerusalem that a notable miraculous sign 448 has come about through them, 449 and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more 450 to anyone in this name.” 4:18 And they called them in and ordered 451 them not to speak or teach at all in the name 452 of Jesus. 4:19 But Peter and John replied, 453 “Whether it is right before God to obey 454 you rather than God, you decide, 4:20 for it is impossible 455 for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising 456 God for what had happened. 4:22 For the man, on whom this miraculous sign 457 of healing had been performed, 458 was over forty years old.
Yehezkiel 43:1--48:35
Konteks43:1 Then he brought me to the gate that faced toward the east. 43:2 I saw 459 the glory of the God of Israel 460 coming from the east; 461 the sound was like that of rushing water; 462 and the earth radiated 463 his glory. 43:3 It was like the vision I saw when he 464 came to destroy the city, and the vision I saw by the Kebar River. I threw myself face down. 43:4 The glory of the Lord came into the temple by way of the gate that faces east. 43:5 Then a wind 465 lifted me up and brought me to the inner court; I watched 466 the glory of the Lord filling the temple. 467
43:6 I heard someone speaking to me from the temple, while the man was standing beside me. 43:7 He said to me: “Son of man, this is the place of my throne 468 and the place for the soles of my feet, 469 where I will live among the people of Israel forever. The house of Israel will no longer profane my holy name, neither they nor their kings, by their spiritual prostitution or by the pillars of their kings set up when they die. 470 43:8 When they placed their threshold by my threshold and their doorpost by my doorpost, with only the wall between me and them, they profaned my holy name by the abominable deeds they committed. So I consumed them in my anger. 43:9 Now they must put away their spiritual prostitution and the pillars of their kings far from me, and then I will live among them forever.
43:10 “As for you, son of man, describe the temple to the house of Israel, so that they will be ashamed of their sins and measure the pattern. 43:11 When they are ashamed of all that they have done, make known to them the design of the temple, its pattern, its exits and entrances, and its whole design – all its statutes, its entire design, and all its laws; write it all down in their sight, so that they may observe its entire design and all its statutes and do them.
43:12 “This is the law of the temple: The entire area on top of the mountain all around will be most holy. Indeed, this is the law of the temple.
43:13 “And these are the measurements of the altar: 471 Its base 472 is 1¾ feet 473 high, 474 and 1¾ feet 475 wide, and its border nine inches 476 on its edge. This is to be the height 477 of the altar. 43:14 From the base of the ground to the lower edge is 3½ feet, 478 and the width 1¾ feet; 479 and from the smaller ledge to the larger edge, 7 feet, 480 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 481 is a perfect square, 21 feet 482 long and 21 feet wide. 43:17 The ledge is 24½ feet 483 long and 24½ feet wide on four sides; the border around it is 10½ inches, 484 and its surrounding base 1¾ feet. 485 Its steps face east.”
43:18 Then he said to me: “Son of man, this is what the sovereign Lord says: These are the statutes of the altar: On the day it is built to offer up burnt offerings on it and to sprinkle blood on it, 486 43:19 you will give a young bull for a sin offering to the Levitical priests who are descended from Zadok, who approach me to minister to me, declares the sovereign Lord. 43:20 You will take some of its blood, and place it on the four horns of the altar, on the four corners of the ledge, and on the border all around; you will cleanse it and make atonement for it. 487 43:21 You will also take the bull for the sin offering, and it will be burned in the appointed place in the temple, outside the sanctuary.
43:22 “On the second day, you will offer a male goat without blemish for a sin offering. They will purify the altar just as they purified it with the bull. 43:23 When you have finished purifying it, you will offer an unblemished young bull and an unblemished ram from the flock. 43:24 You will present them before the Lord, and the priests will scatter salt on them 488 and offer them up as a burnt offering to the Lord.
43:25 “For seven days you will provide every day a goat for a sin offering; a young bull and a ram from the flock, both without blemish, will be provided. 43:26 For seven days they will make atonement for the altar and cleanse it, so they will consecrate it. 489 43:27 When the prescribed period is over, 490 on the eighth day and thereafter the priests will offer up on the altar your burnt offerings and your peace offerings; 491 I will accept you, declares the sovereign Lord.”
44:1 Then he brought me back by way of the outer gate of the sanctuary which faces east, but it was shut. 44:2 The Lord said to me: “This gate will be shut; it will not be opened, and no one will enter by it. For the Lord, the God of Israel, has entered by it; therefore it will remain shut. 44:3 Only the prince may sit in it to eat a sacrificial meal 492 before the Lord; he will enter by way of the porch of the gate and will go out by the same way.”
44:4 Then he brought me by way of the north gate to the front of the temple. As I watched, I noticed 493 the glory of the Lord filling the Lord’s temple, and I threw myself face down. 44:5 The Lord said to me: “Son of man, pay attention, 494 watch closely and listen carefully to 495 everything I tell you concerning all the statutes of the Lord’s house and all its laws. Pay attention to the entrances 496 to the temple with all the exits of the sanctuary. 44:6 Say to the rebellious, 497 to the house of Israel, ‘This is what the sovereign Lord says: Enough of all your abominable practices, O house of Israel! 44:7 When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate 498 it – even my house – when you offer my food, the fat and the blood. You 499 have broken my covenant by all your abominable practices. 44:8 You have not kept charge of my holy things, but you have assigned foreigners 500 to keep charge of my sanctuary for you. 44:9 This is what the sovereign Lord says: No foreigner, who is uncircumcised in heart and flesh among all the foreigners who are among the people of Israel, will enter into my sanctuary. 501
44:10 “‘But the Levites who went far from me, straying off from me after their idols when Israel went astray, will be responsible for 502 their sin. 44:11 Yet they will be ministers in my sanctuary, having oversight at the gates of the temple, and serving the temple. They will slaughter the burnt offerings and the sacrifices for the people, and they will stand before them to minister to them. 44:12 Because they used to minister to them before their idols, and became a sinful obstacle 503 to the house of Israel, consequently I have made a vow 504 concerning them, declares the sovereign Lord, that they will be responsible 505 for their sin. 44:13 They will not come near me to serve me as priest, nor will they come near any of my holy things, the things which are most sacred. They will bear the shame of the abominable deeds they have committed. 44:14 Yet I will appoint them to keep charge of the temple, all of its service and all that will be done in it.
44:15 “‘But the Levitical priests, the descendants of Zadok 506 who kept the charge of my sanctuary when the people of Israel went astray from me, will approach me to minister to me; they will stand before me to offer me the fat and the blood, declares the sovereign Lord. 44:16 They will enter my sanctuary, and approach my table to minister to me; they will keep my charge.
44:17 “‘When they enter the gates of the inner court, they must wear linen garments; they must not have any wool on them when they minister in the inner gates of the court and in the temple. 44:18 Linen turbans will be on their heads and linen undergarments will be around their waists; they must not bind themselves with anything that causes sweat. 44:19 When they go out to the outer court to the people, they must remove the garments they were ministering in, and place them in the holy chambers; they must put on other garments so that they will not transmit holiness to the people with their garments. 507
44:20 “‘They must not shave their heads 508 nor let their hair grow long; 509 they must only trim their heads. 44:21 No priest may drink wine when he enters the inner court. 44:22 They must not marry a widow or a divorcee, but they may marry a virgin from the house of Israel 510 or a widow who is a priest’s widow. 44:23 Moreover, they will teach my people the difference between the holy and the common, and show them how to distinguish between the ceremonially unclean and the clean. 511
44:24 “‘In a controversy they will act as judges; 512 they will judge according to my ordinances. They will keep my laws and my statutes regarding all my appointed festivals and will observe 513 my Sabbaths.
44:25 “‘They must not come near a dead person or they will be defiled; 514 however, for father, mother, son, daughter, brother or sister, they may defile themselves. 44:26 After a priest 515 has become ceremonially clean, they 516 must count off a period of seven days for him. 44:27 On the day he enters the sanctuary, into the inner court to serve in the sanctuary, he must offer his sin offering, declares the sovereign Lord.
44:28 “‘This will be their inheritance: I am their inheritance, and you must give them no property in Israel; I am their property. 517 44:29 They may eat the grain offering, the sin offering, and the guilt offering, and every devoted thing in Israel will be theirs. 44:30 The first of all the first fruits and all contributions of any kind 518 will be for the priests; you will also give to the priest the first portion of your dough, so that a blessing may rest on your house. 44:31 The priests will not eat any bird or animal that has died a natural death or was torn to pieces by a wild animal. 519
45:1 “‘When you allot the land as an inheritance, you will offer an allotment 520 to the Lord, a holy portion from the land; the length will be eight and a quarter miles 521 and the width three and one-third miles. 522 This entire area will be holy. 523 45:2 Of this area a square 875 feet 524 by 875 feet will be designated for the sanctuary, with 87½ feet 525 set aside for its open space round about. 45:3 From this measured area you will measure a length of eight and a quarter miles 526 and a width of three and one-third miles; 527 in it will be the sanctuary, the most holy place. 45:4 It will be a holy portion of the land; it will be for the priests, the ministers of the sanctuary who approach the Lord to minister to him. It will be a place for their houses and a holy place for the sanctuary. 528 45:5 An area eight and a quarter miles 529 in length and three and one-third miles 530 in width will be for the Levites, who minister at the temple, as the place for the cities 531 in which they will live.
45:6 “‘Alongside the portion set apart as the holy allotment, you will allot for the city an area one and two-thirds miles 532 wide and eight and a quarter miles 533 long; it will be for the whole house of Israel.
45:7 “‘For the prince there will be land on both sides of the holy allotment and the allotted city, alongside the holy allotment and the allotted city, on the west side and on the east side; it will be comparable in length to one of the portions, from the west border to the east border 45:8 of the land. This will be his property in Israel. My princes will no longer oppress my people, but the land will be allotted to the house of Israel according to their tribes.
45:9 “‘This is what the sovereign Lord says: Enough, you princes of Israel! Put away violence and destruction, and do what is just and right. Put an end to your evictions of my people, 534 declares the sovereign Lord. 45:10 You must use just balances, 535 a just dry measure (an ephah), 536 and a just liquid measure (a bath). 537 45:11 The dry and liquid measures will be the same, the bath will contain a tenth of a homer, 538 and the ephah a tenth of a homer; the homer will be the standard measure. 45:12 The shekel will be twenty gerahs. Sixty shekels 539 will be a mina for you.
45:13 “‘This is the offering you must offer: a sixth of an ephah from a homer of wheat; a sixth of an ephah from a homer of barley, 45:14 and as the prescribed portion of olive oil, one tenth of a bath from each kor (which is ten baths or a homer, for ten baths make a homer); 45:15 and one sheep from each flock of two hundred, from the watered places of Israel, for a grain offering, burnt offering, and peace offering, to make atonement for them, declares the sovereign Lord. 45:16 All the people of the land will contribute 540 to this offering for the prince of Israel. 45:17 It will be the duty of the prince to provide the burnt offerings, the grain offering, and the drink offering at festivals, on the new moons and Sabbaths, at all the appointed feasts of the house of Israel; he will provide the sin offering, the grain offering, the burnt offering, and the peace offerings to make atonement for the house of Israel.
45:18 “‘This is what the sovereign Lord says: In the first month, on the first day of the month, you must take an unblemished young bull and purify the sanctuary. 45:19 The priest will take some of the blood of the sin offering and place it on the doorpost of the temple, on the four corners of the ledge of the altar, and on the doorpost of the gate of the inner court. 45:20 This is what you must do on the seventh day of the month for anyone who sins inadvertently or through ignorance; so you will make atonement for the temple.
45:21 “‘In the first month, on the fourteenth day of the month, you will celebrate the Passover, and for seven days bread made without yeast will be eaten. 45:22 On that day the prince will provide for himself and for all the people of the land a bull for a sin offering. 45:23 And during the seven days of the feast he will provide as a burnt offering to the Lord seven bulls and seven rams, all without blemish, on each of the seven days, and a male goat daily for a sin offering. 45:24 He will provide as a grain offering an ephah for each bull, an ephah for each ram, and a gallon 541 of olive oil for each ephah of grain. 542 45:25 In the seventh month, on the fifteenth day of the month, at the feast, 543 he will make the same provisions for the sin offering, burnt offering, and grain offering, and for the olive oil, for the seven days.
46:1 “‘This is what the sovereign Lord says: The gate of the inner court that faces east 544 will be closed six working days, but on the Sabbath day it will be opened and on the day of the new moon it will be opened. 46:2 The prince will enter by way of the porch of the gate from the outside, and will stand by the doorpost of the gate. The priests will provide his burnt offering and his peace offerings, and he will bow down at the threshold of the gate and then go out. But the gate will not be closed until evening. 46:3 The people of the land will bow down at the entrance of that gate before the Lord on the Sabbaths and on the new moons. 46:4 The burnt offering which the prince will offer to the Lord on the Sabbath day will be six unblemished lambs and one unblemished ram. 46:5 The grain offering will be an ephah with the ram, and the grain offering with the lambs will be as much as he is able to give, 545 and a gallon 546 of olive oil with an ephah. 46:6 On the day of the new moon he will offer 547 an unblemished young bull, and six lambs and a ram, all without blemish. 46:7 He will provide a grain offering: an ephah with the bull and an ephah with the ram, and with the lambs as much as he wishes, 548 and a gallon 549 of olive oil with each ephah of grain. 550 46:8 When the prince enters, he will come by way of the porch of the gate and will go out the same way.
46:9 “‘When the people of the land come before the Lord at the appointed feasts, whoever enters by way of the north gate to worship will go out by way of the south gate; whoever enters by way of the south gate will go out by way of the north gate. No one will return by way of the gate they entered but will go out straight ahead. 46:10 When they come in, the prince will come in with them, and when they go out, he will go out.
46:11 “‘At the festivals and at the appointed feasts the grain offering will be an ephah with the bull and an ephah with the ram, and with the lambs as much as one is able, 551 and a gallon 552 of olive oil with each ephah of grain. 553 46:12 When the prince provides a freewill offering, a burnt offering, or peace offerings as a voluntary offering to the Lord, the gate facing east will be opened for him, and he will provide his burnt offering and his peace offerings just as he did on the Sabbath. Then he will go out, and the gate will be closed after he goes out. 554
46:13 “‘You 555 will provide a lamb a year old without blemish for a burnt offering daily to the Lord; morning by morning he will provide it. 46:14 And you 556 will provide a grain offering with it morning by morning, a sixth of an ephah, and a third of a gallon 557 of olive oil to moisten the choice flour, as a grain offering to the Lord; this is a perpetual statute. 46:15 Thus they will provide the lamb, the grain offering, and the olive oil morning by morning, as a perpetual burnt offering.
46:16 “‘This is what the sovereign Lord says: If the prince should give a gift to one of his sons as 558 his inheritance, it will belong to his sons, it is their property by inheritance. 46:17 But if he gives a gift from his inheritance to one of his servants, it will be his until the year of liberty; 559 then it will revert to the prince. His inheritance will only remain with his sons. 46:18 The prince will not take away any of the people’s inheritance by oppressively removing them from their property. He will give his sons an inheritance from his own possessions so that my people will not be scattered, each from his own property.’”
46:19 Then he brought me through the entrance, which was at the side of the gate, into the holy chambers for the priests which faced north. There I saw 560 a place at the extreme western end. 46:20 He said to me, “This is the place where the priests will boil the guilt offering and the sin offering, and where they will bake the grain offering, so that they do not bring them out to the outer court to transmit holiness to the people.”
46:21 Then he brought me out to the outer court and led me past the four corners of the court, and I noticed 561 that in every corner of the court there was a court. 46:22 In the four corners of the court were small 562 courts, 70 feet 563 in length and 52½ feet 564 in width; the four were all the same size. 46:23 There was a row of masonry around each of the four courts, and places for boiling offerings were made under the rows all around. 46:24 Then he said to me, “These are the houses for boiling, where the ministers of the temple boil the sacrifices of the people.”
47:1 Then he brought me back to the entrance of the temple. I noticed 565 that water was flowing from under the threshold of the temple toward the east (for the temple faced east). The water was flowing down from under the right side of the temple, from south of the altar. 47:2 He led me out by way of the north gate and brought me around the outside of the outer gate that faces toward the east; I noticed 566 that the water was trickling out from the south side.
47:3 When the man went out toward the east with a measuring line in his hand, he measured 1,750 feet, 567 and then he led me through water, which was ankle deep. 47:4 Again he measured 1,750 feet and led me through the water, which was now knee deep. Once more he measured 1,750 feet and led me through the water, which was waist deep. 47:5 Again he measured 1,750 feet and it was a river I could not cross, for the water had risen; it was deep enough to swim in, a river that could not be crossed. 47:6 He said to me, “Son of man, have you seen this?”
Then he led me back to the bank of the river. 47:7 When I had returned, I noticed 568 a vast number of trees on the banks of the river, on both sides. 47:8 He said to me, “These waters go out toward the eastern region and flow down into the Arabah; when they enter the Dead Sea, 569 where the sea is stagnant, 570 the waters become fresh. 571 47:9 Every living creature which swarms where the river 572 flows will live; there will be many fish, for these waters flow there. It will become fresh 573 and everything will live where the river flows. 47:10 Fishermen will stand beside it; from Engedi to En-eglaim they will spread nets. They will catch many kinds of fish, like the fish of the Great Sea. 574 47:11 But its swamps and its marshes will not become fresh; they will remain salty. 47:12 On both sides of the river’s banks, every kind of tree will grow for food. Their leaves will not wither nor will their fruit fail, but they will bear fruit every month, because their water source flows from the sanctuary. Their fruit will be for food and their leaves for healing.” 575
47:13 This is what the sovereign Lord says: “Here 576 are the borders 577 you will observe as you allot the land to the twelve tribes of Israel. (Joseph will have two portions.) 578 47:14 You must divide it equally just as I vowed to give it to your forefathers; 579 this land will be assigned as your inheritance. 580
47:15 “This will be the border of the land: 581 On the north side, from the Great Sea by way of Hethlon to the entrance of Zedad; 47:16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath, as far as Hazer-hattikon, which is on the border of Hauran. 47:17 The border will run from the sea to Hazar-enan, at the border of Damascus, and on the north is the border of Hamath. This is the north side. 47:18 On the east side, between Hauran and Damascus, and between Gilead and the land of Israel, will be the Jordan. You will measure from the border to the eastern sea. This is the east side. 47:19 On the south side it will run from Tamar to the waters of Meribath Kadesh, the river, 582 to the Great Sea. This is the south side. 47:20 On the west side the Great Sea will be the boundary to a point opposite Lebo-hamath. This is the west side.
47:21 “This is how you will divide this land for yourselves among the tribes of Israel. 47:22 You must allot it as an inheritance among yourselves and for the foreigners who reside among you, who have fathered sons among you. You must treat them as native-born among the people of Israel; they will be allotted an inheritance with you among the tribes of Israel. 583 47:23 In whatever tribe the foreigner resides, there you will give him his inheritance,” declares the sovereign Lord.
48:1 “These are the names of the tribes: From the northern end beside the road of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the border of Damascus, toward the north beside Hamath), extending from the east side to the west, Dan will have one portion. 48:2 Next to the border of Dan, from the east side to the west, Asher 584 will have one portion. 48:3 Next to the border of Asher from the east side to the west, Naphtali will have one portion. 48:4 Next to the border of Naphtali from the east side to the west, Manasseh will have one portion. 48:5 Next to the border of Manasseh from the east side to the west, Ephraim will have one portion. 48:6 Next to the border of Ephraim from the east side to the west, Reuben will have one portion. 48:7 Next to the border of Reuben from the east side to the west, Judah 585 will have one portion.
48:8 “Next to the border of Judah from the east side to the west will be the allotment you must set apart. It is to be eight and a quarter miles 586 wide, and the same length as one of the tribal portions, from the east side to the west; the sanctuary will be in the middle of it. 48:9 The allotment you set apart to the Lord will be eight and a quarter miles 587 in length and three and one-third miles 588 in width. 48:10 These will be the allotments for the holy portion: for the priests, toward the north eight and a quarter miles 589 in length, toward the west three and one-third miles 590 in width, toward the east three and one-third miles 591 in width, and toward the south eight and a quarter miles 592 in length; the sanctuary of the Lord will be in the middle. 48:11 This will be for the priests who are set apart from the descendants of Zadok who kept my charge and did not go astray when the people of Israel strayed off, like the Levites did. 593 48:12 It will be their portion from the allotment of the land, a most holy place, next to the border of the Levites.
48:13 “Alongside the border of the priests, the Levites will have an allotment eight and a quarter miles 594 in length and three and one-third miles 595 in width. The whole length will be eight and a quarter miles 596 and the width three and one-third miles. 597 48:14 They must not sell or exchange any of it; they must not transfer this choice portion of land, for it is set apart 598 to the Lord.
48:15 “The remainder, one and two-thirds miles 599 in width and eight and a quarter miles 600 in length, will be for common use by the city, for houses and for open space. The city will be in the middle of it; 48:16 these will be its measurements: The north side will be one and one-half miles, 601 the south side one and one-half miles, the east side one and one-half miles, and the west side one and one-half miles. 48:17 The city will have open spaces: On the north there will be 437½ feet, 602 on the south 437½ feet, on the east 437½ feet, and on the west 437½ feet. 48:18 The remainder of the length alongside the holy allotment will be three and one-third miles 603 to the east and three and one-third miles toward the west, and it will be beside the holy allotment. Its produce will be for food for the workers of the city. 48:19 The workers of the city from all the tribes of Israel will cultivate it. 48:20 The whole allotment will be eight and a quarter miles 604 square, you must set apart the holy allotment with the possession of the city.
48:21 “The rest, on both sides of the holy allotment and the property of the city, will belong to the prince. Extending from the eight and a quarter miles 605 of the holy allotment to the east border, and westward from the eight and a quarter miles 606 to the west border, alongside the portions, it will belong to the prince. The holy allotment and the sanctuary of the temple will be in the middle of it. 48:22 The property of the Levites and of the city will be in the middle of that which belongs to the prince. The portion between the border of Judah and the border of Benjamin will be for the prince.
48:23 “As for the rest of the tribes: From the east side to the west side, Benjamin will have one portion. 48:24 Next to the border of Benjamin, from the east side to the west side, Simeon will have one portion. 48:25 Next to the border of Simeon, from the east side to the west side, Issachar will have one portion. 48:26 Next to the border of Issachar, from the east side to the west side, Zebulun will have one portion. 48:27 Next to the border of Zebulun, from the east side to the west side, Gad will have one portion. 48:28 Next to the border of Gad, at the south side, the border will run from Tamar to the waters of Meribath Kadesh, to the Stream of Egypt 607 and on to the Great Sea. 48:29 This is the land which you will allot to the tribes of Israel, and these are their portions, declares the sovereign Lord.
48:30 “These are the exits of the city: On the north side, one and one-half miles 608 by measure, 48:31 the gates of the city 609 will be named for the tribes of Israel; there will be three gates to the north: one gate for Reuben, one gate for Judah, and one gate for Levi. 48:32 On the east side, one and one-half miles in length, there will be three gates: one gate for Joseph, one gate for Benjamin, and one gate for Dan. 48:33 On the south side, one and one-half miles by measure, there will be three gates: one gate for Simeon, one gate for Issachar, and one gate for Zebulun. 48:34 On the west side, one and one-half miles in length, there will be three gates: one gate for Gad, one gate for Asher, and one gate for Naphtali. 48:35 The circumference of the city will be six miles. 610 The name of the city from that day forward will be: ‘The Lord Is There.’” 611
[37:3] 2 tn “that he put” has been supplied.
[37:3] 3 tn This is taken as a circumstantial clause; the clause begins with the conjunction vav.
[37:6] 4 tn Heb “and he made.”
[37:8] 5 tn Heb “from/at [the] end, from this.”
[37:8] 6 tn The repetition of the expression indicates it has the distributive sense.
[37:9] 7 tn The construction is a participle in construct followed by the genitive “wings” – “spreaders of wings.”
[37:9] 8 tn “The cherubim” has been placed here instead of in the second clause to produce a smoother translation.
[37:9] 9 tn Heb “and their faces a man to his brother.”
[37:9] 10 tn Heb “to the atonement lid were the faces of the cherubim.”
[37:16] 11 tn The suffixes on these could also indicate the indirect object (see Exod 25:29).
[37:17] 12 tn Heb “from it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.
[37:19] 13 tn Heb “the one branch.” But the repetition of “one…one” means here one after another, or the “first” and then the “next.”
[37:19] 14 tn Heb “thus for six branches….”
[37:21] 15 tn As in Exod 26:35, the translation of “first” and “next” and “third” is interpretive, because the text simply says “under two branches” in each of three places.
[37:22] 16 tn Heb “were from it.”
[37:24] 17 tn Heb “it”; the referent (the lampstand) has been specified in the translation for clarity.
[37:25] 18 tn Heb “from it were its horns,” meaning that they were made from the same piece.
[37:26] 20 tn Heb “its walls around.”
[37:26] 21 tn Heb “and he made for it border gold around.”
[37:27] 22 tn Heb “and he made.”
[37:27] 23 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.
[37:27] 24 tn Heb “for houses.”
[38:2] 25 tn Heb “its horns were from it,” meaning from the same piece.
[38:7] 26 tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.
[38:8] 27 sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.
[38:9] 28 tn Heb “south side southward.”
[38:10] 29 tn While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10-12, as well as v. 12 of this passage.
[38:11] 30 tn Here the phrase “the hangings were” has been supplied.
[38:12] 31 tn The phrase “there were” has been supplied.
[38:12] 32 tn The text simply has “their posts ten and their bases ten”; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction.
[38:13] 33 tn The text simply says “seventy-five feet.”
[38:14] 34 tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here. The east end contained the courtyard’s entry with a wall of curtains on each side of the entry (see v. 15).
[38:15] 35 tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).
[38:17] 36 tn Heb “they were banded with silver.”
[38:18] 37 tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.
[38:21] 38 tn The Hebrew word is פְּקוּדֵי (pÿqude), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.
[38:21] 39 tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.
[38:21] 40 tn Heb “at/by the mouth of.”
[38:21] 41 tn The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).
[38:21] 42 tn Heb “by the hand of.”
[38:24] 43 tn These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (ו; see U. Cassuto, Exodus, 469).
[38:24] 44 tn Heb “and it was.”
[38:24] 45 sn There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.
[38:25] 46 sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 605,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons.
[38:26] 47 sn The weight would be about half an ounce.
[38:26] 49 tn The phrase “in all” has been supplied.
[38:28] 50 tn Here the word “shekels” is understood; about 45 pounds.
[38:29] 51 sn The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons.
[38:31] 52 sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.
[4:1] 53 sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).
[4:2] 54 tn Heb “lift up the head.” The form נָשֹׂא (naso’) is the Qal infinitive absolute functioning here as a pure verb form. This serves to emphasize the basic verbal root idea (see GKC 346 §113.bb).
[4:2] sn The census of chapter 3 was to register all male Levites from a month old and up. It arranged the general duties of each of the tribes. The second census of Levites now will focus on those between 30 and 50 years of age, those who were actually in service. These are the working Levites. The duties here will be more specific for each of the families. The Kohathites, although part of the ordinary ministry of Levites, were a special group chosen to handle the most holy furnishings. J. Milgrom shows three aspects of their service: (1) skilled labor (מְלָאכָה, mÿla’khah) or “work,” (2) physical labor (עֲבֹדָה, ‘avodah) or “service,” and (3) assisting the priests (שָׁרֵת, sharet) or “ministering” (see his Studies in Levitical Terminology, 1:60-70).
[4:3] 55 tn The word “company” is literally “host, army” (צָבָא, tsava’). The repetition of similar expressions makes the translation difficult: Heb “all [who] come to the host to do work in the tent.”
[4:4] 56 tn The Hebrew text simply has “the holy of holies,” or “the holy of the holy things” (קֹדֶשׁ הַקֳּדָשִׁים, qodesh haqqodashim). The context indicates that this refers to all the sacred furnishings.
[4:5] 57 tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment.
[4:6] 58 tn The exact meaning of the Hebrew word here is difficult to determine. The term תַּחַשׁ (takhash) has been translated “badgers’ [skins]” by KJV. ASV has “sealskin” while RSV uses “goatskin”; NEB and NASB have “porpoise skin,” and NIV has “hides of sea cows.” This is close to “porpoise,” and seems influenced by the Arabic. The evidence is not strong for any of these meanings, and some of the suggestions would be problematic. It is possible the word is simply used for “fine leather,” based on the Egyptian ths. This has been followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”) along with the present translation. See further HALOT 1720-21 s.v. תַּחַשׁ.
[4:7] 59 sn The Hebrew actually has the “table of faces,” and this has been traditionally rendered “table of shewbread.”
[4:7] 60 tn The Greek has “violet” instead of blue. This is also the case in vv. 8, 10, and 14.
[4:10] 61 tn The “pole” or “bar” (מוֹט, mot) is of a different style than the poles used for transporting the ark. It seems to be a flexible bar carried by two men with the implements being transported tied to the bar. The NEB suggests the items were put in a bag and slung over the bar, but there is no indication of the manner.
[4:13] 62 tc The Greek text has “and he must place the cover upon the altar” instead of “and they must take away the ashes from the altar.” The verb is the Piel form; its nuance seems to be privative, i.e., stating that the object is deprived of the material – the ashes are removed. This is the main altar in the courtyard.
[4:14] 63 tc For this passage the Greek and Smr have a substantial addition concerning the purple cloth for the laver and its base, and a further covering of skin (see D. W. Gooding, “On the Use of the LXX for Dating Midrashic Elements in the Targums,” JTS 25 [1974]: 1-11).
[4:15] 64 tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.
[4:15] 65 tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.
[4:15] 66 tn Heb “after this.”
[4:15] 67 tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”
[4:15] 68 tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).
[4:15] 69 tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).
[4:15] 70 tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.
[4:15] 71 tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.
[4:16] 72 tn This is supplied to the line to clarify “appointed.”
[4:16] 74 sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.
[4:18] 75 sn The verb is simply the Qal, “do not cut off.” The context calls for a permissive nuance – “do not let them be cut off.” It was a difficult task to be handling the holy things correctly; Moses and Aaron were to see to it that they did it right and did not handle the objects, that is, Moses and Aaron were to safeguard their lives by making certain that proper procedures were followed.
[4:19] 76 tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them.
[4:19] 77 tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.
[4:19] 78 tn The distributive sense is obtained by the repetition, “a man” and “a man.”
[4:20] 79 tn In the Hebrew text the verse has as the subject “they,” but to avoid confusion the antecedent has been clarified in the translation.
[4:24] 80 tn The two forms are the infinitive construct and then the noun: “to serve and for the burden.” They are to serve and they are to take the responsibility. The infinitive is explaining the verb.
[4:26] 81 tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.
[4:26] 82 tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.
[4:27] 83 tn The term “whether” is supplied to introduce the enumerated parts of the explanatory phrase.
[4:27] 84 tn Here again is the use of the noun “burden” in the sense of the loads they were to carry (see the use of carts in Num 7:7).
[4:27] 85 tn The expression is literally “upon/at the mouth of” (עַל־פִּי, ’al-pi); it means that the work of these men would be under the direct orders of Aaron and his sons.
[4:28] 87 tn Or “the direction” (NASB, TEV); Heb “under/by the hand of.” The word “hand” is often used idiomatically for “power” or “authority.” So also in vv. 33, 37, 45, 48.
[4:28] 88 sn The material here suggests that Eleazar had heavier responsibilities than Ithamar, Aaron’s fourth and youngest son. It is the first indication that the Zadokite Levites would take precedence over the Ithamar Levites (see 1 Chr 24:3-6).
[4:31] 89 sn More recent studies have concluded that these “boards” were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that the “boards” would have been lighter to carry.
[4:32] 90 tn Heb “you shall assign by names the vessels of the responsibility of their burden.”
[4:47] 91 tn The text multiplies the vocabulary of service here in the summary. In the Hebrew text the line reads literally: “everyone who came to serve the service of serving, and the service of burden.” The Levites came into service in the shrine, and that involved working in the sanctuary as well as carrying it from one place to the next.
[4:49] 92 tn The verb is the simple perfect tense – “he numbered them.” There is no expressed subject; therefore, the verb can be rendered as a passive.
[4:49] 94 tn The passive form simply reads “those numbered by him.” Because of the cryptic nature of the word, some suggest reading a preterite, “and they were numbered.” This is supported by the Greek, Syriac, Targum, and Vulgate. It would follow in the emendation that the relative pronoun be changed to “just as” (כַּאֲשֶׁר, ka’asher). The MT is impossible the way it stands; it can only be rendered into smooth English by adding something that is missing.
[4:1] 95 sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).
[6:1] 96 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 97 tn Grk “were multiplying.”
[6:1] 98 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
[6:1] sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
[6:1] 99 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 100 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
[6:1] 102 tn Grk “in the daily serving.”
[6:1] sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.
[6:2] 103 sn The twelve refers to the twelve apostles.
[6:2] 104 tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.
[6:2] 105 tn Or “the multitude.”
[6:2] 106 tn Grk “to serve tables.”
[6:3] 107 tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).
[6:3] 108 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 109 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 110 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 111 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:5] 112 tn Grk “And the.” 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.
[6:5] 113 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 114 tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.
[6:5] 115 sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).
[6:5] 116 tn Or “a proselyte.”
[6:5] 117 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[6:6] 118 tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.
[6:6] sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).
[6:7] 120 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
[6:7] 121 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:7] 122 tn Grk “a great multitude.”
[6:7] sn A large group. Many Jews, even some religious leaders, were responding.
[6:8] 123 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] 124 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] 125 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] 126 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] 127 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 128 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 129 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] 130 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] 131 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] 132 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 133 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 134 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 135 sn This holy place is a reference to the temple.
[6:13] 136 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] 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] 138 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] 139 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[6:15] 140 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
[6:15] 141 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.
[7:1] 142 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
[7:2] 144 tn Or “ancestor”; Grk “father.”
[7:3] 145 sn A quotation from Gen 12:1.
[7:4] 146 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:4] 147 tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.
[7:5] 148 tn Grk “And he.” 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.
[7:5] 149 tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.
[7:5] 150 tn Grk “a step of a foot” (cf. Deut 2:5).
[7:5] 151 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:5] 152 sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.
[7:5] 153 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[7:6] 154 tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.
[7:6] 155 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
[7:6] 156 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
[7:7] 157 tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”
[7:7] 158 tn The words “of there” are not in the Greek text, but are implied.
[7:7] sn A quotation from Gen 15:14.
[7:7] 159 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
[7:7] 160 sn An allusion to Exod 3:12.
[7:8] 161 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 162 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 163 sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.
[7:8] 164 tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.
[7:8] 165 tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.
[7:8] 166 sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
[7:9] 167 tn Grk “And the.” 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.
[7:9] 168 tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.
[7:9] 169 tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.
[7:10] 170 tn Or “appointed.” See Gen 41:41-43.
[7:11] 171 tn Grk “came upon all Egypt.”
[7:11] 172 tn Grk “and,” but logically causal.
[7:11] 173 sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.
[7:11] 174 tn Or “forefathers”; Grk “fathers.”
[7:12] 175 tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).
[7:12] 176 tn Or “forefathers”; Grk “fathers.”
[7:12] 177 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[7:13] 178 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
[7:14] 179 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 180 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 181 tn Grk “souls” (here an idiom for the whole person).
[7:15] 182 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[7:15] 183 tn Or “forefathers”; Grk “fathers.”
[7:16] 185 sn See Gen 49:29-32.
[7:17] 186 tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.
[7:17] 187 tn Grk “the people increased and multiplied.”
[7:18] 188 tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).
[7:18] 189 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
[7:18] 190 sn A quotation from Exod 1:8.
[7:19] 191 tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”
[7:19] 193 tn Or “forefathers”; Grk “fathers.”
[7:19] 194 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 195 tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).
[7:20] 196 tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).
[7:20] 197 tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).
[7:21] 198 tn Or “exposed” (see v. 19).
[7:21] 199 tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.
[7:21] 200 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
[7:22] 201 tn Or “instructed.”
[7:22] 202 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
[7:23] 204 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
[7:23] 205 tn Grk “the sons of Israel.”
[7:24] 206 tn Grk “And when.” 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.
[7:24] 207 tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.
[7:24] 208 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:24] 209 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
[7:25] 210 tn Grk “his brothers.”
[7:25] 211 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
[7:25] 212 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
[7:25] 213 sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.
[7:26] 214 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:26] 215 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
[7:26] 216 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
[7:27] 217 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 218 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 220 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
[7:28] sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.
[7:29] 221 tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.
[7:29] 222 tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.
[7:30] 223 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.
[7:30] 224 tn Or “wilderness.”
[7:30] 225 sn An allusion to Exod 3:2.
[7:32] 226 tn Or “ancestors”; Grk “fathers.”
[7:32] 227 tn Grk “and Isaac,” 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.
[7:32] 228 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 229 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:33] 230 sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.
[7:34] 231 tn Or “mistreatment.”
[7:34] 232 tn Or “to set them free.”
[7:34] 233 tn Grk “And now.” 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.
[7:34] 234 sn A quotation from Exod 3:7-8, 10.
[7:35] 235 sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).
[7:35] 236 sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.
[7:35] 237 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”
[7:35] 238 tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).
[7:36] 239 tn Here the context indicates the miraculous nature of the signs mentioned.
[7:36] sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).
[7:36] 240 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 241 tn Grk “and at,” 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.
[7:37] 243 tn Grk “to the sons of Israel.”
[7:37] 244 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).
[7:38] 245 tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.
[7:38] 247 tn Or “forefathers”; Grk “fathers.”
[7:38] 248 tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.
[7:38] 249 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 250 tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì74 א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.
[7:39] 251 tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.
[7:39] 252 tn Or “forefathers”; Grk “fathers.”
[7:39] 253 sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.
[7:39] 254 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 255 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 256 sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.
[7:41] 257 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.
[7:41] 258 tn Grk “In those days.”
[7:41] 259 tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.
[7:41] 260 tn Grk “and brought,” 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.
[7:41] 261 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 262 tn Or “in what they had done.”
[7:42] 263 sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.
[7:42] sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.
[7:42] 265 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 266 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
[7:43] sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).
[7:43] 268 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 269 tc ‡ Most
[7:43] 270 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 271 tn Or “I will make you move.”
[7:43] 272 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 273 tn Or “forefathers”; Grk “fathers.”
[7:44] sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.
[7:44] 276 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 277 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[7:45] 278 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] 279 tn Or “forefathers”; Grk “fathers.”
[7:45] 280 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] 281 tn Grk “In those days.”
[7:46] 282 tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.
[7:46] 284 tn Grk “before,” “in the presence of.”
[7:46] 285 tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).
[7:46] 286 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 287 tc Some
[7:47] 288 sn See 1 Kgs 8:1-21.
[7:48] 289 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 290 sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).
[7:49] 291 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 292 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 293 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
[7:50] sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?
[7:51] 294 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 295 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
[7:51] 296 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 297 tn Or “forefathers”; Grk “fathers.”
[7:52] 298 tn Or “forefathers”; Grk “fathers.”
[7:52] 299 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 300 tn Grk “And they.” 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.
[7:52] 301 sn The Righteous One is a reference to Jesus Christ.
[7:52] 302 sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
[7:53] 303 tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[7:53] 304 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.
[7:53] sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.
[7:53] 305 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[7:53] 306 tn Or “did not obey it.”
[7:54] 307 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
[7:54] 308 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
[7:55] 309 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 310 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 311 tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[7:55] 312 sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.
[7:56] 313 tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:57] 314 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 315 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:58] 316 sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.
[7:58] 317 tn Or “outer garments.”
[7:58] sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[7:59] 318 tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 319 tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[7:60] 320 sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).
[7:60] 321 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 322 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[8:1] 323 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] 325 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] 326 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 327 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] 328 tn Or “countryside.”
[8:2] 329 tn “Some” is not in the Greek text, but is implied.
[8:2] 330 sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
[8:2] 331 tn Or “mourned greatly for him.”
[3:1] 333 sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.
[3:1] 334 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[3:2] 336 tn Grk “from his mother’s womb.”
[3:2] 337 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 338 tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
[3:2] 339 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:2] sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.
[3:3] 340 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:3] sn See the note on the phrase the temple courts in the previous verse.
[3:3] 341 tn Grk “alms.” See the note on the word “money” in the previous verse.
[3:4] 342 tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
[3:5] 343 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 344 tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”
[3:6] 345 sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).
[3:6] 346 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 347 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 348 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 349 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 350 tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.
[3:7] 351 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 352 sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
[3:8] 353 tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[3:8] 354 tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.
[3:8] 355 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 356 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.
[3:10] 357 tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.
[3:10] 358 sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
[3:11] 359 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 360 tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.
[3:11] 361 sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.
[3:12] 362 tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
[3:12] 364 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 365 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 366 tn Or “ancestors”; Grk “fathers.”
[3:13] sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
[3:13] 367 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 368 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 369 tn Or “denied,” “disowned.”
[3:13] 370 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 371 tn Or “denied,” “disowned.”
[3:15] 372 tn Or “You put to death.”
[3:15] 373 tn Or “Founder,” “founding Leader.”
[3:15] 374 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 375 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[3:15] sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
[3:16] 376 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 377 sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
[3:16] 378 tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.
[3:16] 379 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.
[3:16] 380 tn Or “in full view.”
[3:17] 381 sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”
[3:18] 382 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
[3:18] 383 tn Grk “by the mouth of” (an idiom).
[3:18] 384 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:18] sn See the note on Christ in 2:31.
[3:20] sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
[3:20] 386 tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA27, UBS4).
[3:20] 387 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.
[3:20] 388 tn Or “designated in advance.”
[3:21] 389 tn Grk “whom,” continuing the sentence from v. 20.
[3:21] 390 sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.
[3:21] 391 tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”
[3:21] sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
[3:21] 393 tn Or “from all ages past.”
[3:21] sn From times long ago. Once again, God’s plan is emphasized.
[3:22] 394 tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.
[3:22] 395 sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.
[3:23] 396 tn Grk “every soul” (here “soul” is an idiom for the whole person).
[3:23] 397 tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.
[3:23] 398 sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.
[3:24] 399 tn Or “proclaimed.”
[3:24] sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.
[3:25] 400 tn Or “forefathers”; Grk “fathers.”
[3:25] 401 tn Or “in your offspring”; Grk “in your seed.”
[3:25] sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.
[3:25] 402 tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.
[3:25] 403 sn A quotation from Gen 22:18.
[3:26] 404 tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).
[3:26] 405 sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.
[3:26] 406 tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.
[4:1] 407 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 409 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[4:1] sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.
[4:1] 410 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
[4:1] 411 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 412 tn Or “greatly annoyed,” “provoked.”
[4:2] 413 tn Or “proclaiming.”
[4:3] 414 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 415 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 416 tn Or “prison,” “custody.”
[4:4] 419 tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.
[4:5] 420 tn Grk “It happened that on the next day.” 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.
[4:5] 421 tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[4:5] sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.
[4:5] 422 tn Or “law assembled,” “law met together.”
[4:5] 423 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:6] 424 sn The high priest’s family. This family controlled the high priesthood as far back as
[4:7] 425 tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.
[4:7] 426 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 427 sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?
[4:8] 428 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] 429 tn Grk “Spirit, said to them.”
[4:8] 430 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.
[4:9] 431 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
[4:9] 432 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 433 tn Or “for an act of kindness.”
[4:9] 434 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 435 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:11] 436 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
[4:11] 437 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] 438 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
[4:12] 439 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 440 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
[4:13] 442 tn Or “and found out.”
[4:13] 443 sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.
[4:13] 444 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
[4:14] 445 tn Or “nothing to say in opposition.”
[4:15] 446 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[4:16] 448 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.
[4:16] 449 tn Or “has been done by them.”
[4:17] 450 tn Or “speak no longer.”
[4:18] 452 sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.
[4:19] 453 tn Grk “answered and said to them.”
[4:19] 454 tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).
[4:20] 455 tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.
[4:21] 456 tn Or “glorifying.”
[4:22] 457 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.
[4:22] 458 tn Or “had been done.”
[43:2] 459 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[43:2] 460 sn This same title appears in 8:4; 9:3; 10:19; and 11:22.
[43:2] 461 sn Earlier Ezekiel had observed God leaving the temple to the east (11:23).
[43:2] 462 sn See Ezek 1:24; Rev 1:15; 14:2; 19:6.
[43:2] 463 tn Heb “shone from.”
[43:3] 464 tc Heb “I.” The reading is due to the confusion of yod (י, indicating a first person pronoun) and vav (ו, indicating a third person pronoun). A few medieval Hebrew
[43:5] 465 tn See note on “wind” in 2:2.
[43:5] 466 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[43:5] 467 sn In 1 Kgs 8:10-11 we find a similar event with regard to Solomon’s temple. See also Exod 40:34-35. and Isa 6:4.
[43:7] 468 sn God’s throne is mentioned in Isa 6:1; Jer 3:17.
[43:7] 469 sn See 1 Chr 28:2; Ps 99:5; 132:7; Isa 60:13; Lam 2:1.
[43:7] 470 tn Heb “by their corpses in their death.” But the term normally translated “corpses” is better understood here as a reference to funeral pillars or funerary offerings. See D. I. Block, Ezekiel (NICOT), 2:583-85, and L. C. Allen, Ezekiel (WBC), 2:257.
[43:13] 471 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] 472 tn The Hebrew term normally means “bosom.” Here it refers to a hollow in the ground.
[43:13] 473 tn Heb “one cubit” (i.e., 52.5 cm).
[43:13] 474 tn The word “high” is not in the Hebrew text but is supplied in the translation for clarity.
[43:13] 475 tn Heb “one cubit” (i.e., 52.5 cm).
[43:13] 476 tn Heb “one span.” A span was three handbreadths, or about nine inches (i.e., 22.5 cm).
[43:13] 477 tc Heb “bulge, protuberance, mound.” The translation follows the LXX.
[43:14] 478 tn Heb “two cubits” (i.e., 1.05 meters).
[43:14] 479 tn Heb “one cubit” (i.e., 52.5 cm; the phrase occurs again later in this verse).
[43:14] 480 tn Heb “four cubits” (i.e., 2.1 meters; the phrase also occurs in the next verse).
[43:16] 481 tn The precise Hebrew word used here to refer to an “altar hearth” occurs only here in the OT.
[43:16] 482 tn Heb “twelve cubits” (i.e., 6.3 meters; the phrase occurs twice in this verse).
[43:17] 483 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] 484 tn Heb “half a cubit” (i.e., 26.25 cm).
[43:17] 485 tn Heb “one cubit” (i.e., 52.5 cm).
[43:18] 486 sn For the “sprinkling of blood,” see Lev 1:5, 11; 8:19; 9:12.
[43:20] 487 sn Note the similar language in Lev 16:18.
[43:24] 488 sn It is likely that salt was used with sacrificial meals (Num 18:19; 2 Chr 13:5).
[43:26] 489 tn Heb “fill its hands.”
[43:27] 490 tn Heb “and they will complete the days.”
[43:27] 491 sn The people also could partake of the food of the peace offering (Lev 3).
[44:3] 492 tn Heb “to eat bread.”
[44:4] 493 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[44:5] 494 tn Heb “set your heart” (so also in the latter part of the verse).
[44:5] 495 tn Heb “Set your mind, look with your eyes, and with your ears hear.”
[44:5] 496 tc The Syriac, Vulgate, and Targum read the plural. See D. I. Block, Ezekiel (NICOT), 2:618.
[44:6] 497 tc The LXX reads “house of rebellion.”
[44:7] 498 tn Heb “to desecrate.”
[44:7] 499 tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”
[44:8] 500 tc Instead of an energic nun (ן), the text may have read a third masculine plural suffix ם (mem), “them,” which was confused with ן (nun) in the old script. See D. I. Block, Ezekiel (NICOT), 2:621.
[44:8] tn This word is not in the Hebrew text but is supplied from the context.
[44:9] 501 sn Tobiah, an Ammonite (Neh 13:8), was dismissed from the temple.
[44:10] 502 tn Heb “will bear.”
[44:12] 503 tn Heb “a stumbling block of iniquity.” This is a unique phrase of the prophet Ezekiel (cf. also Ezek 7:19; 14:3, 4, 7; 18:30).
[44:12] 504 tn Heb “I lifted up my hand.”
[44:12] 505 tn Heb “will bear.”
[44:15] 506 sn Zadok was a descendant of Aaron through Eleazar (1 Chr 6:50-53), who served as a priest during David’s reign (2 Sam 8:17).
[44:19] 507 sn For a similar concept of the transmitting of holiness, see Exod 19:12-14; Lev 10:1-2; 2 Sam 6:7. Similar laws concerning the priest are found in Lev 10 and 21.
[44:20] 508 sn The shaving of the head was associated with mourning (Ezek 7:18).
[44:20] 509 sn Letting the hair grow was associated with the taking of a vow (Num 6:5; Acts 21:23-26).
[44:22] 510 tn Heb “from the offspring of the house of Israel.”
[44:23] 511 sn This task was a fundamental role of the priest (Lev 10:10).
[44:24] 512 sn For a historical illustration of the priest carrying out this function, see 2 Chr 19:9-11.
[44:24] 513 tn Heb “sanctify, set apart.”
[44:25] 514 sn This law was part of the legal code for priests (Lev 21:1-3).
[44:26] 515 tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.
[44:26] 516 tc One medieval Hebrew
[44:28] 517 sn See Num 18:20; Deut 10:9; 18:2; Josh 13:33; 18:7.
[44:30] 518 tn Heb has in addition “from your contributions,” a repetition unnecessary in English.
[44:31] 519 tn The words “by a wild animal” are not in the Hebrew text, but have been supplied in the translation as a clarification of the circumstances.
[44:31] sn For this law, see Lev 7:24; 17:15.
[45:1] 520 tn Heb “a contribution.”
[45:1] 521 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers). The measuring units here 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 miles (one mile = 5,280 feet), with the Hebrew measurements and the metric equivalents given in the notes.
[45:1] 522 tc The LXX reads “twenty thousand cubits.”
[45:1] tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[45:1] 523 tn Heb “holy it is in all its territory round about.”
[45:2] 524 tn Heb “five hundred cubits” (i.e., 262.5 meters); the phrase occurs twice in this verse.
[45:2] 525 tn Heb “fifty cubits” (i.e., 26.25 meters).
[45:3] 526 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[45:3] 527 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[45:4] 528 tc The LXX apparently understood “open land” instead of “sanctuary.”
[45:5] 529 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[45:5] 530 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[45:5] 531 tc The translation follows the LXX here. The MT reads “twenty.” See L. C. Allen, Ezekiel (WBC), 2:246.
[45:6] 532 tn Heb “five thousand cubits” (i.e., 2.625 kilometers).
[45:6] 533 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[45:9] 534 sn Evictions of the less fortunate by the powerful are described in 1 Kgs 21:1-16; Jer 22:1-5, 13-17; Ezek 22:25.
[45:10] 535 sn Previous legislation regarding this practice may be found in Lev 19:35-36; Deut 25:13-16; Mic 6:10-12.
[45:10] 536 tn Heb “ephah,” which was 1/2 bushel.
[45:10] 537 tn Heb “bath,” a liquid measure, was 5 1/2 gallons.
[45:11] 538 sn The homer was about 5 bushels as a dry measure and 55 gallons as a liquid measure.
[45:12] 539 tn Heb “twenty shekels, twenty-five shekels, fifteen shekels.”
[45:24] 541 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
[45:24] 542 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
[45:25] 543 sn That is, the Feast of Temporary Shelters, traditionally known as the Feast of Tabernacles (Exod 23:16; 34:22; Deut 16:16).
[46:1] 544 sn The east gate of the outer court was permanently closed (Ezek 44:2).
[46:5] 545 tn Or “as much as he wishes.” Heb “a gift of his hand.”
[46:5] 546 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
[46:6] 547 tn The phrase “he will offer” is not in the Hebrew text but is warranted from the context.
[46:7] 548 tn Heb “with the lambs as his hand can reach.”
[46:7] 549 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
[46:7] 550 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
[46:11] 551 tn Or “as much as he wishes.” Heb “a gift of his hand.”
[46:11] 552 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
[46:11] 553 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
[46:12] 554 tn Heb “he shall shut the gate after he goes out.”
[46:13] 555 tc A few Hebrew
[46:14] 556 tc Two medieval Hebrew
[46:14] 557 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
[46:16] 558 tn The Hebrew text has no preposition; the LXX reads “from” (see v. 17).
[46:17] 559 sn That is, the year of Jubilee (Lev 25:8-15).
[46:19] 560 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[46:21] 561 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[46:22] 562 tc The meaning of the Hebrew term is unclear. The LXX and Syriac render “small.”
[46:22] 563 tn Heb “forty cubits” (i.e., 21 meters).
[46:22] 564 tn Heb “thirty cubits” (i.e., 15.75 meters).
[47:1] 565 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[47:2] 566 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[47:3] 567 tn Heb “one thousand cubits” (i.e., 525 meters); this phrase occurs three times in the next two verses.
[47:7] 568 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[47:8] 569 tn Heb “the sea,” referring to the Dead Sea. This has been specified in the translation for clarity.
[47:8] 570 tn Heb “to the sea, those which are brought out.” The reading makes no sense. The text is best emended to read “filthy” (i.e., stagnant). See L. C. Allen, Ezekiel (WBC), 2:273.
[47:8] 571 tn Heb “the waters become healed.”
[47:9] 572 tn Heb “two rivers,” perhaps under the influence of Zech 14:8. The translation follows the LXX and other ancient versions in reading the singular, which is demanded by the context (see vv. 5-7, 9b, 12).
[47:9] 573 tn Heb “will be healed.”
[47:10] 574 sn The Great Sea refers to the Mediterranean Sea (also in vv. 15, 19, 20).
[47:12] 575 sn See Rev 22:1-2.
[47:13] 576 tc This translation follows the reading זֶה (zeh) instead of גֵּה (geh), a nonexistent word, as supported by the LXX.
[47:13] 577 tn Or “territory”; see D. I. Block, Ezekiel (NICOT), 2:715.
[47:13] 578 tc The grammar is awkward, though the presence of these words is supported by the versions. L. C. Allen (Ezekiel [WBC], 2:274) suggests that it is an explanatory gloss.
[47:13] sn One portion for Ephraim, the other for Manasseh (Gen 48:17-20).
[47:14] 579 sn Gen 15:9-21.
[47:14] 580 tn Heb “will fall to you as an inheritance.”
[47:15] 581 sn The measurements resemble those in Num 34:1-2.
[47:19] 582 tn Or “valley.” The syntax is difficult. Some translate “to the river,” others “from the river”; in either case the preposition is supplied for the sake of English.
[47:22] 583 sn A similar attitude toward non-Israelites is found in Isa 56:3-8.
[48:2] 584 sn The tribes descended from Jacob’s maidservants are placed farthest from the sanctuary. See Gen 30.
[48:7] 585 sn The tribe from which the Davidic prince would come is given the most prestigious allotment (see Gen 49:8-12).
[48:8] 586 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:9] 587 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:9] 588 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:10] 589 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:10] 590 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:10] 591 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:10] 592 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:11] 593 tn Heb “strayed off.”
[48:13] 594 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:13] 595 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:13] 596 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:13] 597 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:15] 599 tn Heb “five thousand cubits” (i.e., 2.625 kilometers).
[48:15] 600 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:16] 601 tn Heb “four thousand five hundred cubits” (i.e., 2.36 kilometers); the phrase occurs three more times in this verse.
[48:17] 602 tn Heb “two hundred fifty cubits” (i.e., 131.25 meters); the phrase occurs three more times in this verse.
[48:18] 603 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers); the phrase occurs again later in this verse.
[48:20] 604 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:21] 605 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:21] 606 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:28] 607 tn Traditionally “the Brook of Egypt,” although a number of recent translations have “the Wadi of Egypt” (cf. NAB, NIV, NRSV). The word “Egypt” is not in the Hebrew text, but is implied.
[48:30] 608 tn Heb “four thousand five hundred cubits” (i.e., 2.36 kilometers); the phrase occurs again in vv. 32-34.
[48:31] 609 sn See Rev 21:12-14.
[48:35] 610 tn Heb “eighteen thousand cubits” (i.e., 9.45 kilometers).
[48:35] 611 sn See Rev 21:12-21.
