Mazmur 84:10

84:10 Certainly ¹  spending just one day in your temple courts is better

than spending a thousand elsewhere. ² 

I would rather stand at the entrance ³  to the temple of my God

than live ⁴  in the tents of the wicked.

Mazmur 84:1

Psalm 84 ⁵ 

For the music director; according to the gittith style; ⁶  written by the Korahites, a psalm.

84:1 How lovely is the place where you live, ⁷ 

O Lord who rules over all! ⁸ 

Kisah Para Rasul 8:1-2

8:1 And Saul agreed completely with killing ⁹  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁰  persecution began ¹¹  against the church in Jerusalem, ¹²  and all ¹³  except the apostles were forced to scatter throughout the regions ¹⁴  of Judea and Samaria. 8:2 Some ¹⁵  devout men buried Stephen and made loud lamentation ¹⁶  over him. ¹⁷ 

Kisah Para Rasul 20:26-28

20:26 Therefore I declare ¹⁸  to you today that I am innocent ¹⁹  of the blood of you all. ²⁰  20:27 For I did not hold back from ²¹  announcing ²²  to you the whole purpose ²³  of God. 20:28 Watch out for ²⁴  yourselves and for all the flock of which ²⁵  the Holy Spirit has made you overseers, ²⁶  to shepherd the church of God ²⁷  that he obtained ²⁸  with the blood of his own Son. ²⁹ 

Nehemia 8:10

8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. ³⁰  Do not grieve, for the joy of the LORD is your strength.”

Yesaya 58:13

58:13 You must ³¹  observe the Sabbath ³² 

rather than doing anything you please on my holy day. ³³ 

You must look forward to the Sabbath ³⁴ 

and treat the Lord’s holy day with respect. ³⁵ 

You must treat it with respect by refraining from your normal activities,

and by refraining from your selfish pursuits and from making business deals. ³⁶ 

[84:10]  ¹ tn Or “for.”

[84:10]  ² tn Heb “better is a day in your courts than a thousand [spent elsewhere].”

[84:10]  ³ tn Heb “I choose being at the entrance of the house of my God over living in the tents of the wicked.” The verb סָפַף (safaf) appears only here in the OT; it is derived from the noun סַף (saf, “threshold”). Traditionally some have interpreted this as a reference to being a doorkeeper at the temple, though some understand it to mean “lie as a beggar at the entrance to the temple” (see HALOT 765 s.v. ספף).

[84:10]  ⁴ tn The verb דּוּר (dur, “to live”) occurs only here in the OT.

[84:1]  ⁵ sn Psalm 84. The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people.

[84:1]  ⁶ tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument.

[84:1]  ⁷ tn Or “your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the Lord’s special dwelling place (see Pss 43:3; 46:4; 132:5, 7).

[84:1]  ⁸ tn Traditionally, “Lord of hosts.” The title draws attention to God’s sovereign position (see Ps 69:6).

[8:1]  ⁹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹⁰ tn Or “severe.”

[8:1]  ¹¹ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹³ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁴ tn Or “countryside.”

[8:2]  ¹⁵ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹⁶ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹⁷ tn Or “mourned greatly for him.”

[20:26]  ¹⁸ tn Or “testify.”

[20:26]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Or “proclaiming,” “declaring.”

[20:27]  ²³ tn Or “plan.”

[20:28]  ²⁴ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ²⁵ tn Grk “in which.”

[20:28]  ²⁶ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ²⁷ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ²⁸ tn Or “acquired.”

[20:28]  ²⁹ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[8:10]  ³⁰ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[58:13]  ³¹ tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.

[58:13]  ³² tn Heb “if you turn from the Sabbath your feet.”

[58:13]  ³³ tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsa^a supplies the preposition מִן (min) on “doing.”

[58:13]  ³⁴ tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”

[58:13]  ³⁵ tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).

[58:13]  ³⁶ tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).