Imamat 18:16

18:16 You must not have sexual intercourse with your brother’s wife; she is your brother’s nakedness. ¹ 

Imamat 20:21

20:21 If a man has sexual intercourse with ²  his brother’s wife, it is indecency. He has exposed his brother’s nakedness; ³  they will be childless.

Imamat 20:1

Prohibitions against Illegitimate Family Worship

20:1 The Lord spoke to Moses:

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ⁴  has already chosen ⁵  you to know his will, to see ⁶  the Righteous One, ⁷  and to hear a command ⁸  from his mouth,

Yehezkiel 3:18-19

3:18 When I say to the wicked, “You will certainly die,” ⁹  and you do not warn him – you do not speak out to warn the wicked to turn from his wicked deed and wicked lifestyle so that he may live – that wicked person will die for his iniquity, ¹⁰  but I will hold you accountable for his death. ¹¹  3:19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life. ¹² 

Matius 14:3-4

14:3 For Herod had arrested John, bound him, ¹³  and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told ¹⁴  him, “It is not lawful for you to have her.” ¹⁵ 

Kisah Para Rasul 20:26-27

20:26 Therefore I declare ¹⁶  to you today that I am innocent ¹⁷  of the blood of you all. ¹⁸  20:27 For I did not hold back from ¹⁹  announcing ²⁰  to you the whole purpose ²¹  of God.

Kisah Para Rasul 24:24-26

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ²²  arrived with his wife Drusilla, ²³  who was Jewish, he sent for Paul and heard him speak ²⁴  about faith in Christ Jesus. ²⁵  24:25 While Paul ²⁶  was discussing ²⁷  righteousness, self-control, ²⁸  and the coming judgment, Felix ²⁹  became ³⁰  frightened and said, “Go away for now, and when I have an opportunity, ³¹  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, ³²  and for this reason he sent for Paul ³³  as often as possible ³⁴  and talked ³⁵  with him.

[18:16]  ¹ sn Regarding the last clause, see the notes on vv. 7 and 10 above.

[20:21]  ² tn Heb “takes.” The verb “to take” in this context means “to engage in sexual intercourse.”

[20:21]  ³ sn See the note on Lev 18:7 above.

[22:14]  ⁴ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ⁵ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ⁶ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ⁷ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ⁸ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[3:18]  ⁹ sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.

[3:18]  ¹⁰ tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

[3:18]  ¹¹ tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).

[3:19]  ¹² tn Verses 17-19 are repeated in Ezek 33:7-9.

[14:3]  ¹³ tc ‡ Most witnesses (א² C D L W Z Θ 0106 Ë^1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff¹ h q). The original wording most likely lacked it, but it has been included here due to English style. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[14:4]  ¹⁴ tn The imperfect tense verb is here rendered with an iterative force.

[14:4]  ¹⁵ sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[20:26]  ¹⁶ tn Or “testify.”

[20:26]  ¹⁷ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ¹⁸ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:27]  ¹⁹ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ²⁰ tn Or “proclaiming,” “declaring.”

[20:27]  ²¹ tn Or “plan.”

[24:24]  ²² sn See the note on Antonius Felix in 23:24.

[24:24]  ²³ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ²⁴ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ²⁵ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ²⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ²⁷ tn Or “speaking about.”

[24:25]  ²⁸ tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ²⁹ sn See the note on Felix in 23:26.

[24:25]  ³⁰ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ³¹ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[24:26]  ³² tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ³³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ³⁴ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ³⁵ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.