Yehezkiel 5:11

5:11 “Therefore, as surely as I live, says the sovereign Lord, because you defiled my sanctuary with all your detestable idols and with all your abominable practices, I will withdraw; my eye will not pity you, nor will I spare ¹  you.

Yehezkiel 8:7-10

8:7 He brought me to the entrance of the court, and as I watched, I noticed a hole in the wall. 8:8 He said to me, “Son of man, dig into the wall.” So I dug into the wall and discovered a doorway.

8:9 He said to me, “Go in and see the evil abominations they are practicing here.” 8:10 So I went in and looked. I noticed every figure ²  of creeping thing and beast – detestable images ³  – and every idol of the house of Israel, engraved on the wall all around. ⁴ 

Yehezkiel 8:15-16

8:15 He said to me, “Do you see this, son of man? You will see even greater abominations than these!”

8:16 Then he brought me to the inner court of the Lord’s house. Right there ⁵  at the entrance to the Lord’s temple, between the porch and the altar, ⁶  were about twenty-five ⁷  men with their backs to the Lord’s temple, ⁸  facing east – they were worshiping the sun ⁹  toward the east!

Yehezkiel 8:2

8:2 As I watched, I noticed ¹⁰  a form that appeared to be a man. ¹¹  From his waist downward was something like fire, ¹²  and from his waist upward something like a brightness, ¹³  like an amber glow. ¹⁴ 

Kisah Para Rasul 21:4

21:4 After we located ¹⁵  the disciples, we stayed there ¹⁶  seven days. They repeatedly told ¹⁷  Paul through the Spirit ¹⁸  not to set foot ¹⁹  in Jerusalem. ²⁰ 

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ²¹  and arrived at Ptolemais, ²²  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 23:11-12

23:11 The following night the Lord ²³  stood near ²⁴  Paul ²⁵  and said, “Have courage, ²⁶  for just as you have testified about me in Jerusalem, ²⁷  so you must also testify in Rome.” ²⁸ 

The Plot to Kill Paul

23:12 When morning came, ²⁹  the Jews formed ³⁰  a conspiracy ³¹  and bound themselves with an oath ³²  not to eat or drink anything ³³  until they had killed Paul.

Kisah Para Rasul 23:2

23:2 At that ³⁴  the high priest Ananias ordered those standing near ³⁵  Paul ³⁶  to strike ³⁷  him on the mouth.

Kisah Para Rasul 1:4-7

1:4 While he was with them, ³⁸  he declared, ³⁹  “Do not leave Jerusalem, ⁴⁰  but wait there ⁴¹  for what my ⁴²  Father promised, ⁴³  which you heard about from me. ⁴⁴  1:5 For ⁴⁵  John baptized with water, but you ⁴⁶  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ⁴⁷  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ⁴⁸  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁴⁹ 

Yeremia 7:30

7:30 The Lord says, “I have rejected them because ⁵⁰  the people of Judah have done what I consider evil. ⁵¹  They have set up their disgusting idols in the temple ⁵²  which I have claimed for my own ⁵³  and have defiled it.

[5:11]  ¹ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[8:10]  ² tn Or “pattern.”

[8:10]  ³ tn Heb “detestable.” The word is often used to describe the figures of foreign gods.

[8:10]  ⁴ sn These engravings were prohibited in the Mosaic law (Deut 4:16-18).

[8:16]  ⁵ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.

[8:16]  ⁶ sn The priests prayed to God between the porch and the altar on fast days (Joel 2:17). This is the location where Zechariah was murdered (Matt 23:35).

[8:16]  ⁷ tc The LXX reads “twenty” instead of twenty-five, perhaps because of the association of the number twenty with the Mesopotamian sun god Shamash.

[8:16]  tn Or “exactly twenty-five.”

[8:16]  ⁸ sn The temple faced east.

[8:16]  ⁹ tn Or “the sun god.”

[8:16]  sn The worship of astral entities may have begun during the reign of Manasseh (2 Kgs 21:5).

[8:2]  ¹⁰ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb (so also throughout the chapter).

[8:2]  ¹¹ tc The MT reads “fire” rather than “man,” the reading of the LXX. The nouns are very similar in Hebrew.

[8:2]  ¹² tc The MT reads “what appeared to be his waist and downwards was fire.” The LXX omits “what appeared to be,” reading “from his waist to below was fire.” Suggesting that “like what appeared to be” belongs before “fire,” D. I. Block (Ezekiel [NICOT], 1:277) points out the resulting poetic symmetry of form with the next line as followed in the translation here.

[8:2]  ¹³ tc The LXX omits “like a brightness.”

[8:2]  ¹⁴ tn See Ezek 1:4.

[21:4]  ¹⁵ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ¹⁶ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹⁷ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹⁸ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ¹⁹ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:7]  ²¹ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ²² sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[23:11]  ²³ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ²⁴ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ²⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ²⁶ tn Or “Do not be afraid.”

[23:11]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ²⁸ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:12]  ²⁹ tn Grk “when it was day.”

[23:12]  ³⁰ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ³¹ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ³² tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ³³ tn The word “anything” 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.

[23:2]  ³⁴ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ³⁵ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ³⁷ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[1:4]  ³⁸ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ³⁹ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴¹ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁴² tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁴³ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁴⁴ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ⁴⁵ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ⁴⁶ tn The pronoun is plural in Greek.

[1:6]  ⁴⁷ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ⁴⁸ tn Grk “It is not for you to know.”

[1:14]  ⁴⁹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[7:30]  ⁵⁰ tn The words “I have rejected them” are not in the Hebrew text, which merely says “because.” These words are supplied in the translation to show more clearly the connection to the preceding.

[7:30]  ⁵¹ tn Heb “have done the evil in my eyes.”

[7:30]  ⁵² sn Compare, e.g., 2 Kgs 21:3, 5, 7; 23:4, 6; Ezek 8:3, 5, 10-12, 16. Manasseh had desecrated the temple by building altars, cult symbols, and idols in it. Josiah had purged the temple of these pagan elements. But it is obvious from both Jeremiah and Ezekiel that they had been replaced shortly after Josiah’s death. They were a primary cause of Judah’s guilt and punishment (see beside this passage, 19:5; 32:34-35).

[7:30]  ⁵³ tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note 7:10 for the explanation for this rendering.