Hakim-hakim 6:25

Gideon Destroys the Altar

6:25 That night the Lord said to him, “Take the bull from your father’s herd, as well as a second bull, one that is seven years old. ¹  Pull down your father’s Baal altar and cut down the nearby Asherah pole.

Keluaran 34:13

34:13 Rather you must destroy their altars, smash their images, and cut down their Asherah poles. ² 

Ulangan 16:21

Examples of Legal Cases

16:21 You must not plant any kind of tree as a sacred Asherah pole ³  near the altar of the Lord your God which you build for yourself.

Ulangan 16:1

The Passover-Unleavened Bread Festival

16:1 Observe the month Abib ⁴  and keep the Passover to the Lord your God, for in that month ⁵  he ⁶  brought you out of Egypt by night.

Kisah Para Rasul 16:33

16:33 At ⁷  that hour of the night he took them ⁸  and washed their wounds; ⁹  then ¹⁰  he and all his family ¹¹  were baptized right away. ¹² 

Kisah Para Rasul 18:19

18:19 When they reached Ephesus, ¹³  Paul ¹⁴  left Priscilla and Aquila ¹⁵  behind there, but he himself went ¹⁶  into the synagogue ¹⁷  and addressed ¹⁸  the Jews.

Kisah Para Rasul 18:2

18:2 There he ¹⁹  found ²⁰  a Jew named Aquila, ²¹  a native of Pontus, ²²  who had recently come from Italy with his wife Priscilla, because Claudius ²³  had ordered all the Jews to depart from ²⁴  Rome. ²⁵  Paul approached ²⁶  them,

Kisah Para Rasul 23:6

23:6 Then when Paul noticed ²⁷  that part of them were Sadducees ²⁸  and the others Pharisees, ²⁹  he shouted out in the council, ³⁰  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ³¹  of the dead!”

Kisah Para Rasul 23:14

23:14 They ³²  went ³³  to the chief priests ³⁴  and the elders and said, “We have bound ourselves with a solemn oath ³⁵  not to partake ³⁶  of anything until we have killed Paul.

Kisah Para Rasul 23:2

23:2 At that ³⁷  the high priest Ananias ordered those standing near ³⁸  Paul ³⁹  to strike ⁴⁰  him on the mouth.

Kisah Para Rasul 15:16

15:16 ‘After this ⁴¹  I ⁴²  will return,

and I will rebuild the fallen tent ⁴³  of David;

I will rebuild its ruins and restore ⁴⁴  it,

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ⁴⁵  without a crowd or a disturbance. ⁴⁶ 

Kisah Para Rasul 1:3

1:3 To the same apostles ⁴⁷  also, after his suffering, ⁴⁸  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁴⁹  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 1:19

1:19 This ⁵⁰  became known to all who lived in Jerusalem, so that in their own language ⁵¹  they called that field ⁵²  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 1:3

1:3 To the same apostles ⁵³  also, after his suffering, ⁵⁴  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁵⁵  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ⁵⁶  the times or periods that the Father has set by his own authority.

[6:25]  ¹ tn Or “Take a bull from your father’s herd, the second one, the one seven years old.” Apparently Gideon would need the bulls to pull down the altar.

[34:13]  ² tn Or “images of Asherah”; ASV, NASB “their Asherim”; NCV “their Asherah idols.”

[34:13]  sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).

[16:21]  ³ tn Heb “an Asherah, any tree.”

[16:21]  sn Sacred Asherah pole. This refers to a tree (or wooden pole) dedicated to the worship of Asherah, wife/sister of El and goddess of fertility. See also Deut 7:5.

[16:1]  ⁴ sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

[16:1]  ⁵ tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

[16:1]  ⁶ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[16:33]  ⁷ tn Grk “And at.” 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.

[16:33]  ⁸ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ⁹ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹¹ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ¹² tn Or “immediately.”

[18:19]  ¹³ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ¹⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ¹⁵ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ¹⁶ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ¹⁷ sn See the note on synagogue in 6:9.

[18:19]  ¹⁸ 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 18:19. 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.

[18:2]  ¹⁹ 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. The word “there” is not in the Greek text but is implied.

[18:2]  ²⁰ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ²¹ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ²² sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ²³ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ²⁴ tn Or “to leave.”

[18:2]  ²⁵ map For location see JP4 A1.

[18:2]  ²⁶ tn Or “went to.”

[23:6]  ²⁷ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ²⁸ sn See the note on Sadducees in 4:1.

[23:6]  ²⁹ sn See the note on Pharisee in 5:34.

[23:6]  ³⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ³¹ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:14]  ³² tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ³³ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ³⁴ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ³⁵ tn Or “bound ourselves 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.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ³⁶ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:2]  ³⁷ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ³⁸ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁴⁰ 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.

[15:16]  ⁴¹ tn Grk “After these things.”

[15:16]  ⁴² sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ⁴³ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ⁴⁴ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[24:18]  ⁴⁵ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ⁴⁶ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[1:3]  ⁴⁷ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁴⁸ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁴⁹ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:19]  ⁵⁰ tn Grk “And this.” 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.

[1:19]  ⁵¹ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁵² tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:3]  ⁵³ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁵⁴ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁵⁵ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:7]  ⁵⁶ tn Grk “It is not for you to know.”