Kejadian 21:33

21:33 Abraham ¹  planted a tamarisk tree ²  in Beer Sheba. There he worshiped the Lord, ³  the eternal God.

Kejadian 22:2

22:2 God ⁴  said, “Take your son – your only son, whom you love, Isaac ⁵  – and go to the land of Moriah! ⁶  Offer him up there as a burnt offering ⁷  on one of the mountains which I will indicate to ⁸  you.”

Kejadian 22:13

22:13 Abraham looked up ⁹  and saw ¹⁰  behind him ¹¹  a ram caught in the bushes by its horns. So he ¹²  went over and got the ram and offered it up as a burnt offering instead of his son.

Kejadian 31:54

31:54 Then Jacob offered a sacrifice ¹³  on the mountain and invited his relatives to eat the meal. ¹⁴  They ate the meal and spent the night on the mountain.

Ulangan 12:2

12:2 You must by all means destroy ¹⁵  all the places where the nations you are about to dispossess worship their gods – on the high mountains and hills and under every leafy tree. ¹⁶ 

Ulangan 12:1

The Central Sanctuary

12:1 These are the statutes and ordinances you must be careful to obey as long as you live in the land the Lord, the God of your ancestors, ¹⁷  has given you to possess. ¹⁸ 

Kisah Para Rasul 14:23

14:23 When they had appointed elders ¹⁹  for them in the various churches, ²⁰  with prayer and fasting ²¹  they entrusted them to the protection ²²  of the Lord in whom they had believed.

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ²³  stirred up the Gentiles and poisoned their minds ²⁴  against the brothers.

Kisah Para Rasul 16:4

16:4 As they went through the towns, ²⁵  they passed on ²⁶  the decrees that had been decided on by the apostles and elders in Jerusalem ²⁷  for the Gentile believers ²⁸  to obey. ²⁹ 

Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ³⁰  at once, during the night. When they arrived, ³¹  they went to the Jewish synagogue. ³² 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ³³  as he customarily did, and on three Sabbath days he addressed ³⁴  them from the scriptures,

Kisah Para Rasul 28:4

28:4 When the local people ³⁵  saw the creature hanging from Paul’s ³⁶  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ³⁷  has not allowed him to live!” ³⁸ 

Yehezkiel 20:28

20:28 I brought them to the land which I swore ³⁹  to give them, but whenever they saw any high hill or leafy tree, they offered their sacrifices there and presented the offerings that provoke me to anger. They offered their soothing aroma there and poured out their drink offerings.

Yehezkiel 22:9

22:9 Slanderous men shed blood within you. ⁴⁰  Those who live within you eat pagan sacrifices on the mountains; ⁴¹  they commit obscene acts among you. ⁴² 

[21:33]  ¹ tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.

[21:33]  ² sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.

[21:33]  ³ tn Heb “he called there in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[22:2]  ⁴ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ⁵ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ⁶ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ⁷ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ⁸ tn Heb “which I will say to.”

[22:13]  ⁹ tn Heb “lifted his eyes.”

[22:13]  ¹⁰ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ¹¹ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ¹² tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[31:54]  ¹³ tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

[31:54]  ¹⁴ tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

[12:2]  ¹⁵ tn Heb “destroying you must destroy”; KJV “Ye shall utterly (surely ASV) destroy”; NRSV “must demolish completely.” The Hebrew infinitive absolute precedes the verb for emphasis, which is reflected in the translation by the words “by all means.”

[12:2]  ¹⁶ sn Every leafy tree. This expression refers to evergreens which, because they keep their foliage throughout the year, provided apt symbolism for nature cults such as those practiced in Canaan. The deity particularly in view is Asherah, wife of the great god El, who was considered the goddess of fertility and whose worship frequently took place at shrines near or among clusters (groves) of such trees (see also Deut 7:5). See J. Hadley, NIDOTTE 1:569-70; J. DeMoor, TDOT 1:438-44.

[12:1]  ¹⁷ tn Heb “fathers.”

[12:1]  ¹⁸ tn Heb “you must be careful to obey in the land the Lord, the God of your fathers, has given you to possess all the days which you live in the land.” This adverbial statement modifies “to obey,” not “to possess,” so the order in the translation has been rearranged to make this clear.

[14:23]  ¹⁹ sn Appointed elders. See Acts 20:17.

[14:23]  ²⁰ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ²¹ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ²² tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:2]  ²³ tn Or “who would not believe.”

[14:2]  ²⁴ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[16:4]  ²⁵ tn Or “cities.”

[16:4]  ²⁶ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ²⁸ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ²⁹ tn Or “observe” or “follow.”

[17:10]  ³⁰ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ³¹ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ³² sn See the note on synagogue in 6:9.

[17:2]  ³³ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ³⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[28:4]  ³⁵ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ³⁶ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ³⁷ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ³⁸ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[20:28]  ³⁹ tn Heb “which I lifted up my hand.”

[22:9]  ⁴⁰ tn Heb “men of slander are in you in order to shed blood.”

[22:9]  ⁴¹ tn Heb “and on the mountains they eat within you.” The mountains mentioned here were the site of pagan sacrifices. See 18:6.

[22:9]  ⁴² sn This statement introduces vv. 10-11 and refers in general terms to the sexual sins described there. For the legal background of vv. 10-11, see Lev 18:7-20; 20:10-21; Deut 22:22-23, 30; 27:22.