Keluaran 31:9

31:9 the altar for the burnt offering with all its utensils, the large basin with its base,

Keluaran 38:8

38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served ¹  at the entrance of the tent of meeting.

Imamat 8:11

8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them.

Imamat 8:1

Ordination of the Priests

8:1 Then the Lord spoke to Moses: ² 

Kisah Para Rasul 7:23

7:23 But when he was about forty years old, it entered his mind ³  to visit his fellow countrymen ⁴  the Israelites. ⁵ 

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ⁶  in the wilderness ⁷  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁸  and he ⁹  received living oracles ¹⁰  to give to you. ¹¹ 

Kisah Para Rasul 7:2

7:2 So he replied, ¹²  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹³  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 4:2

4:2 angry ¹⁴  because they were teaching the people and announcing ¹⁵  in Jesus the resurrection of the dead.

Kisah Para Rasul 4:6

4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ¹⁶ 

Kisah Para Rasul 4:14-15

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ¹⁷  4:15 But when they had ordered them to go outside the council, ¹⁸  they began to confer with one another,

Zakharia 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ¹⁹  of David and the people of Jerusalem ²⁰  to cleanse them from sin and impurity. ²¹ 

Titus 3:5

3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ²²  authorities, to be obedient, to be ready for every good work.

Yohanes 1:7

1:7 He came as a witness ²³  to testify ²⁴  about the light, so that everyone ²⁵  might believe through him.

[38:8]  ¹ 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.

[8:1]  ² sn Lev 8 is the fulfillment account of the ordination legislation recorded in Exod 29, and is directly connected to the command to ordain the tabernacle and priesthood in Exod 40:1-16 as well as the partial record of its fulfillment in Exod 40:17-38.

[7:23]  ³ tn Grk “heart.”

[7:23]  ⁴ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ⁵ tn Grk “the sons of Israel.”

[7:38]  ⁶ 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]  ⁷ tn Or “desert.”

[7:38]  ⁸ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁹ 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]  ¹⁰ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹¹ 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.

[7:2]  ¹² tn Grk “said.”

[7:2]  ¹³ tn Or “ancestor”; Grk “father.”

[4:2]  ¹⁴ tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹⁵ tn Or “proclaiming.”

[4:6]  ¹⁶ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[4:14]  ¹⁷ tn Or “nothing to say in opposition.”

[4:15]  ¹⁸ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[13:1]  ¹⁹ tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ²¹ tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.

[13:1]  sn This reference to the fountain opened up…to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message (Rom 10:9-10; Titus 3:5). “In that day” throughout the passage (vv. 1, 2, 4) locates this cleansing in the eschatological (church) age (John 19:37).

[3:1]  ²² tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[1:7]  ²³ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ²⁴ tn Or “to bear witness.”

[1:7]  ²⁵ tn Grk “all.”