Yeremia 7:30

7:30 The Lord says, “I have rejected them because ¹  the people of Judah have done what I consider evil. ²  They have set up their disgusting idols in the temple ³  which I have claimed for my own ⁴  and have defiled it.

Yeremia 23:11

23:11 Moreover, ⁵  the Lord says, ⁶ 

“Both the prophets and priests are godless.

I have even found them doing evil in my temple!

Yeremia 23:2

23:2 So the Lord God of Israel has this to say about the leaders who are ruling over his people: “You have caused my people ⁷  to be dispersed and driven into exile. You have not taken care of them. So I will punish you for the evil that you have done. ⁸  I, the Lord, affirm it! ⁹ 

Kisah Para Rasul 21:4-7

21:4 After we located ¹⁰  the disciples, we stayed there ¹¹  seven days. They repeatedly told ¹²  Paul through the Spirit ¹³  not to set foot ¹⁴  in Jerusalem. ¹⁵  21:5 When ¹⁶  our time was over, ¹⁷  we left and went on our way. All of them, with their wives and children, accompanied ¹⁸  us outside of the city. After ¹⁹  kneeling down on the beach and praying, ²⁰  21:6 we said farewell ²¹  to one another. ²²  Then ²³  we went aboard the ship, and they returned to their own homes. ²⁴  21:7 We continued the voyage from Tyre ²⁵  and arrived at Ptolemais, ²⁶  and when we had greeted the brothers, we stayed with them for one day.

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 23:2

23:2 At that ³²  the high priest Ananias ordered those standing near ³³  Paul ³⁴  to strike ³⁵  him on the mouth.

Kisah Para Rasul 1:4-7

1:4 While he was with them, ³⁶  he declared, ³⁷  “Do not leave Jerusalem, ³⁸  but wait there ³⁹  for what my ⁴⁰  Father promised, ⁴¹  which you heard about from me. ⁴²  1:5 For ⁴³  John baptized with water, but you ⁴⁴  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, ⁴⁵  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ⁴⁶  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 1:15

1:15 In those days ⁴⁷  Peter stood up among the believers ⁴⁸  (a gathering of about one hundred and twenty people) and said,

Yehezkiel 8:5-16

8:5 He said to me, “Son of man, look up toward ⁴⁹  the north.” So I looked up toward the north, and I noticed to the north of the altar gate was this statue of jealousy at the entrance.

8:6 He said to me, “Son of man, do you see what they are doing – the great abominations that the people ⁵⁰  of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!”

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 ⁵¹  of creeping thing and beast – detestable images ⁵²  – and every idol of the house of Israel, engraved on the wall all around. ⁵³  8:11 Seventy men from the elders of the house of Israel ⁵⁴  (with Jaazaniah son of Shaphan standing among them) were standing in front of them, each with a censer in his hand, and fragrant ⁵⁵  vapors from a cloud of incense were swirling upward.

8:12 He said to me, “Do you see, son of man, what the elders of the house of Israel are doing in the dark, each in the chamber of his idolatrous images? ⁵⁶  For they think, ‘The Lord does not see us! The Lord has abandoned the land!’” 8:13 He said to me, “You will see them practicing even greater abominations!”

8:14 Then he brought me to the entrance of the north gate of the Lord’s house. I noticed ⁵⁷  women sitting there weeping for Tammuz. ⁵⁸  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 ⁵⁹  at the entrance to the Lord’s temple, between the porch and the altar, ⁶⁰  were about twenty-five ⁶¹  men with their backs to the Lord’s temple, ⁶²  facing east – they were worshiping the sun ⁶³  toward the east!

[7:30]  ¹ 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]  ² tn Heb “have done the evil in my eyes.”

[7:30]  ³ 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]  ⁴ 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.

[23:11]  ⁵ tn The particle כִּי (ki) which begins this verse is parallel to the one at the beginning of the preceding verse. However, the connection is too distant to render it “for.” “Moreover” is intended to draw the parallel. The words “the Lord says” (Heb “Oracle of the Lord”) have been drawn up to the front to introduce the shift in speaker from Jeremiah, who describes his agitated state, to God, who describes the sins of the prophets and priests and his consequent judgment on them.

[23:11]  ⁶ tn Heb “Oracle of the Lord.”

[23:2]  ⁷ tn Heb “about the shepherds who are shepherding my people. ‘You have caused my sheep….’” For the metaphor see the study note on the previous verse.

[23:2]  ⁸ tn Heb “Therefore, thus says the Lord, the God of Israel, concerning the shepherds who should be shepherding my people: You have scattered my sheep and driven them away and you have not taken care of them. Behold I will visit upon you the evil of your deeds.” “Therefore” announces the judgment which does not come until “Behold.” It is interrupted by the messenger formula and a further indictment. The original has been broken up to conform more to contemporary English style, the metaphors have been interpreted for clarity and the connections between the indictments and the judgments have been carried by “So.”

[23:2]  ⁹ tn Heb “Oracle of the Lord.”

[21:4]  ¹⁰ 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]  ¹¹ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹² tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹³ 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]  ¹⁴ 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]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ¹⁶ tn Grk “It happened that when.” 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.

[21:5]  ¹⁷ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹⁸ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ¹⁹ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ²⁰ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6]  ²¹ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ²² sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ²³ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ²⁴ tn Grk “to their own”; the word “homes” is implied.

[21:7]  ²⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ²⁶ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[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.

[23:2]  ³² tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ³³ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ³⁹ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁴⁰ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn The pronoun is plural in Greek.

[1:6]  ⁴⁵ 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]  ⁴⁶ tn Grk “It is not for you to know.”

[1:15]  ⁴⁷ tn Grk “And in those days.” 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.

[1:15]  ⁴⁸ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[8:5]  ⁴⁹ tn Heb “lift your eyes (to) the way of.”

[8:6]  ⁵⁰ tn Heb “house.”

[8:10]  ⁵¹ tn Or “pattern.”

[8:10]  ⁵² tn Heb “detestable.” The word is often used to describe the figures of foreign gods.

[8:10]  ⁵³ sn These engravings were prohibited in the Mosaic law (Deut 4:16-18).

[8:11]  ⁵⁴ sn Note the contrast between these seventy men who represented Israel and the seventy elders who ate the covenant meal before God, inaugurating the covenant relationship (Exod 24:1, 9).

[8:11]  ⁵⁵ tn The Hebrew word occurs only here in the OT.

[8:12]  ⁵⁶ tn Heb “the room of his images.” The adjective “idolatrous” has been supplied in the translation for clarity.

[8:12]  sn This type of image is explicitly prohibited in the Mosaic law (Lev 26:1).

[8:14]  ⁵⁷ tn Given the context this could be understood as a shock, e.g., idiomatically “Good grief! I saw….”

[8:14]  ⁵⁸ sn The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries.

[8:16]  ⁵⁹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.

[8:16]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² sn The temple faced east.

[8:16]  ⁶³ 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).