Imamat 9:24

9:24 Then fire went out from the presence of the Lord ¹  and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground. ² 

Imamat 16:1

The Day of Atonement

16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord ³  and died,

Bilangan 3:3-4

3:3 These are the names of the sons of Aaron, the anointed ⁴  priests, whom he consecrated ⁵  to minister as priests. ⁶ 

3:4 Nadab and Abihu died ⁷  before the Lord ⁸  when they offered ⁹  strange ¹⁰  fire ¹¹  before the Lord in the wilderness of Sinai, and they had no children. ¹²  So Eleazar and Ithamar ministered as priests ¹³  in the presence of ¹⁴  Aaron their father.

Bilangan 16:35

16:35 Then a fire ¹⁵  went out from the Lord and devoured the 250 men who offered incense.

Bilangan 26:61

26:61 But Nadab and Abihu died when they offered strange fire ¹⁶  before the Lord.

Bilangan 26:2

26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, ¹⁷  everyone who can serve in the army of Israel.” ¹⁸ 

1 Samuel 6:7

6:7 So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls.

1 Samuel 6:2

6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”

Kisah Para Rasul 1:10

1:10 As ¹⁹  they were still staring into the sky while he was going, suddenly ²⁰  two men in white clothing stood near them

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ²¹  from the mountain ²²  called the Mount of Olives ²³  (which is near Jerusalem, a Sabbath day’s journey ²⁴  away).

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ²⁵  the former ²⁶  account, ²⁷  Theophilus, ²⁸  about all that Jesus began to do and teach

Kisah Para Rasul 24:2

24:2 When Paul ²⁹  had been summoned, Tertullus began to accuse him, ³⁰  saying, “We have experienced a lengthy time ³¹  of peace through your rule, ³²  and reforms ³³  are being made in this nation ³⁴  through your foresight. ³⁵ 

[9:24]  ¹ tn Heb “from to the faces of the Lord.” The rendering here is based on the use of “my faces” and “your faces” referring to the very “presence” of the Lord in Exod 33:14-15.

[9:24]  ² tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21.

[16:1]  ³ tn Heb “in their drawing near to the faces of the Lord.” The rendering here relies on the use of this expression for the very “presence” of God in Exod 33:14-15 and in the Lev 9:24-10:2 passage, where the Nadab and Abihu catastrophe referred to here is narrated.

[3:3]  ⁴ tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king – the “Anointed One.”

[3:3]  ⁵ tn In this verse the expression is in a relative clause: “who he filled their hand” means “whose hands he filled,” or “whom he consecrated.” The idiomatic expression used here is from Lev 8; it literally is “he filled their hand” (מִלֵּא יָדָם, mille’ yadam). In the ordination service Moses placed some of the meat from the sacrifice in the hand of the ordinand, and this signified what he was going to be about – having his hand full, or being consecrated to the priesthood. There is some evidence that this practice or expression was also known in Mesopotamia. In modern ordination services a NT or a Bible may be placed in the ordinand’s hand – it is what the ministry will be about.

[3:3]  ⁶ tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.

[3:4]  ⁷ tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.

[3:4]  ⁸ tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.

[3:4]  ⁹ tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.

[3:4]  ¹⁰ tn Or “prohibited.” See HALOT 279 s.v. זָר 3.

[3:4]  ¹¹ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[3:4]  sn This event is narrated in Lev 10:1-7.

[3:4]  ¹² sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

[3:4]  ¹³ tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”

[3:4]  ¹⁴ tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).

[16:35]  ¹⁵ tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.

[26:61]  ¹⁶ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[26:61]  sn This event is narrated in Lev 10:1-7.

[26:2]  ¹⁷ tn Heb “house of their fathers.”

[26:2]  ¹⁸ tn Heb “everyone who goes out in the army in Israel.”

[1:10]  ¹⁹ tn Grk “And as.” 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.

[1:10]  ²⁰ tn Grk “behold.”

[1:12]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²² tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ²³ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ²⁴ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:1]  ²⁵ tn Or “produced,” Grk “made.”

[1:1]  ²⁶ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ²⁷ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ²⁸ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[24:2]  ²⁹ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ³⁰ tn Or “began to bring charges, saying.”

[24:2]  ³¹ tn Grk “experienced much peace.”

[24:2]  ³² tn Grk “through you” (“rule” is implied).

[24:2]  ³³ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ³⁴ tn Or “being made for this people.”

[24:2]  ³⁵ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).