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.

Ulangan 25:5-6

Respect for the Sanctity of Others

25:5 If brothers live together and one of them dies without having a son, the dead man’s wife must not remarry someone outside the family. Instead, her late husband’s brother must go to her, marry her, ⁴  and perform the duty of a brother-in-law. ⁵  25:6 Then ⁶  the first son ⁷  she bears will continue the name of the dead brother, thus preventing his name from being blotted out of Israel.

Ulangan 25:2

25:2 Then, ⁸  if the guilty person is sentenced to a beating, ⁹  the judge shall force him to lie down and be beaten in his presence with the number of blows his wicked behavior deserves. ¹⁰ 

1 Samuel 12:7

12:7 Now take your positions, so I may confront you ¹¹  before the Lord regarding all the Lord’s just actions toward you and your ancestors. ¹² 

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ¹³  everything you requested. ¹⁴  I have given you a king. ¹⁵ 

Kisah Para Rasul 21:19

21:19 When Paul ¹⁶  had greeted them, he began to explain ¹⁷  in detail ¹⁸  what God ¹⁹  had done among the Gentiles through his ministry.

Kisah Para Rasul 21:2

21:2 We found ²⁰  a ship crossing over to Phoenicia, ²¹  went aboard, ²²  and put out to sea. ²³ 

Kisah Para Rasul 26:18-19

26:18 to open their eyes so that they turn ²⁴  from darkness to light and from the power ²⁵  of Satan to God, so that they may receive forgiveness of sins and a share ²⁶  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ²⁷  I was not disobedient ²⁸  to the heavenly ²⁹  vision,

Amsal 28:1

28:1 The wicked person flees when there is no one pursuing, ³⁰ 

but the righteous person is as confident ³¹  as a lion.

Yesaya 8:20

8:20 Then you must recall the Lord’s instructions and the prophetic testimony of what would happen. ³²  Certainly they say such things because their minds are spiritually darkened. ³³ 

Markus 6:18

6:18 For John had repeatedly told ³⁴  Herod, “It is not lawful for you to have your brother’s wife.” ³⁵ 

Kisah Para Rasul 24:24-25

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ³⁶  arrived with his wife Drusilla, ³⁷  who was Jewish, he sent for Paul and heard him speak ³⁸  about faith in Christ Jesus. ³⁹  24:25 While Paul ⁴⁰  was discussing ⁴¹  righteousness, self-control, ⁴²  and the coming judgment, Felix ⁴³  became ⁴⁴  frightened and said, “Go away for now, and when I have an opportunity, ⁴⁵  I will send for you.”

[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.

[25:5]  ⁴ tn Heb “take her as wife”; NRSV “taking her in marriage.”

[25:5]  ⁵ sn This is the so-called “levirate” custom (from the Latin term levir, “brother-in-law”), an ancient provision whereby a man who died without male descendants to carry on his name could have a son by proxy, that is, through a surviving brother who would marry his widow and whose first son would then be attributed to the brother who had died. This is the only reference to this practice in an OT legal text but it is illustrated in the story of Judah and his sons (Gen 38) and possibly in the account of Ruth and Boaz (Ruth 2:8; 3:12; 4:6).

[25:6]  ⁶ tn Heb “and it will be that.”

[25:6]  ⁷ tn Heb “the firstborn.” This refers to the oldest male child.

[25:2]  ⁸ tn Heb “and it will be.”

[25:2]  ⁹ tn Heb “if the evil one is a son of smiting.”

[25:2]  ¹⁰ tn Heb “according to his wickedness, by number.”

[12:7]  ¹¹ tn Heb “and I will enter into judgment with you” (NRSV similar); NAB “and I shall arraign you.”

[12:7]  ¹² tn Heb “all the just actions which he has done with you and with your fathers.”

[12:1]  ¹³ tn Heb “Look, I have listened to your voice.”

[12:1]  ¹⁴ tn Heb “to all which you said to me.”

[12:1]  ¹⁵ tn Heb “and I have installed a king over you.”

[21:19]  ¹⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ¹⁷ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ¹⁸ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ¹⁹ sn Note how Paul credited God with the success of his ministry.

[21:2]  ²⁰ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ²¹ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²² tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ²³ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[26:18]  ²⁴ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ²⁵ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ²⁶ tn Or “and an inheritance.”

[26:19]  ²⁷ sn See the note on King Agrippa in 25:13.

[26:19]  ²⁸ sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ²⁹ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[28:1]  ³⁰ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

[28:1]  ³¹ tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

[28:1]  sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.

[8:20]  ³² tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.

[8:20]  ³³ tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).

[6:18]  ³⁴ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ³⁵ sn It is not lawful for you to have your brother’s wife. This 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.

[24:24]  ³⁶ sn See the note on Antonius Felix in 23:24.

[24:24]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ⁴⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁴¹ tn Or “speaking about.”

[24:25]  ⁴² 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]  ⁴³ sn See the note on Felix in 23:26.

[24:25]  ⁴⁴ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁴⁵ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”