Ulangan 12:5

12:5 But you must seek only the place he ¹  chooses from all your tribes to establish his name as his place of residence, ²  and you must go there.

Ulangan 12:11

12:11 Then you must come to the place the Lord your God chooses for his name to reside, bringing ³  everything I am commanding you – your burnt offerings, sacrifices, tithes, the personal offerings you have prepared, ⁴  and all your choice votive offerings which you devote to him. ⁵ 

Ulangan 12:21

12:21 If the place he ⁶  chooses to locate his name is too far for you, you may slaughter any of your herd and flock he ⁷  has given you just as I have stipulated; you may eat them in your villages ⁸  just as you wish.

Ulangan 14:23

14:23 In the presence of the Lord your God you must eat from the tithe of your grain, your new wine, ⁹  your olive oil, and the firstborn of your herds and flocks in the place he chooses to locate his name, so that you may learn to revere the Lord your God always.

Ulangan 16:5-6

16:5 You may not sacrifice the Passover in just any of your villages ¹⁰  that the Lord your God is giving you, 16:6 but you must sacrifice it ¹¹  in the evening in ¹²  the place where he ¹³  chooses to locate his name, at sunset, the time of day you came out of Egypt.

Ulangan 16:11

16:11 You shall rejoice before him ¹⁴  – you, your son, your daughter, your male and female slaves, the Levites in your villages, ¹⁵  the resident foreigners, the orphans, and the widows among you – in the place where the Lord chooses to locate his name.

Ulangan 26:2

26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he ¹⁶  chooses to locate his name. ¹⁷ 

Ulangan 26:1

Presentation of the First Fruits

26:1 When ¹⁸  you enter the land that the Lord your God is giving you as an inheritance, and you occupy it and live in it,

Kisah Para Rasul 8:29

8:29 Then the Spirit said to Philip, “Go over and join this chariot.”

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹⁹  him.

Saul Begins to Persecute the Church

Now on that day a great ²⁰  persecution began ²¹  against the church in Jerusalem, ²²  and all ²³  except the apostles were forced to scatter throughout the regions ²⁴  of Judea and Samaria.

Kisah Para Rasul 9:3

9:3 As he was going along, approaching ²⁵  Damascus, suddenly a light from heaven flashed ²⁶  around him.

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ²⁷  in Damascus, so that if he found any who belonged to the Way, ²⁸  either men or women, he could bring them as prisoners ²⁹  to Jerusalem. ³⁰ 

Kisah Para Rasul 6:6

6:6 They stood these men before the apostles, who prayed ³¹  and placed ³²  their hands on them.

Kisah Para Rasul 6:2

6:2 So the twelve ³³  called ³⁴  the whole group ³⁵  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ³⁶ 

Kisah Para Rasul 7:16

7:16 and their bones ³⁷  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ³⁸  from the sons of Hamor in Shechem.

Kisah Para Rasul 12:13

12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ³⁹ 

Ezra 6:12

6:12 May God who makes his name to reside there overthrow any king or nation ⁴⁰  who reaches out ⁴¹  to cause such change so as to destroy this temple of God in Jerusalem. I, Darius, have given orders. Let them be carried out with precision!”

Nehemia 1:9

1:9 But if you repent ⁴²  and obey ⁴³  my commandments and do them, then even if your dispersed people are in the most remote location, ⁴⁴  I will gather them from there and bring them to the place I have chosen for my name to reside.’

Mazmur 74:7

74:7 They set your sanctuary on fire;

they desecrate your dwelling place by knocking it to the ground. ⁴⁵ 

Mazmur 76:2

76:2 He lives in Salem; ⁴⁶ 

he dwells in Zion. ⁴⁷ 

Mazmur 78:68

78:68 He chose the tribe of Judah,

and Mount Zion, which he loves.

Mazmur 132:13-14

132:13 Certainly ⁴⁸  the Lord has chosen Zion;

he decided to make it his home. ⁴⁹ 

132:14 He said, ⁵⁰  “This will be my resting place forever;

I will live here, for I have chosen it. ⁵¹ 

Yeremia 7:10-12

7:10 Then you come and stand in my presence in this temple I have claimed as my own ⁵²  and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! ⁵³  7:11 Do you think this temple I have claimed as my own ⁵⁴  is to be a hideout for robbers? ⁵⁵  You had better take note! ⁵⁶  I have seen for myself what you have done! says the Lord. 7:12 So, go to the place in Shiloh where I allowed myself to be worshiped ⁵⁷  in the early days. See what I did to it ⁵⁸  because of the wicked things my people Israel did.

Maleakhi 1:11

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ⁵⁹  says the Lord who rules over all.

Matius 18:20

18:20 For where two or three are assembled in my name, I am there among them.”

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ⁶⁰  I am with you ⁶¹  always, to the end of the age.” ⁶² 

Yohanes 4:20-23

4:20 Our fathers worshiped on this mountain, ⁶³  and you people ⁶⁴  say that the place where people must worship is in Jerusalem.” ⁶⁵  4:21 Jesus said to her, “Believe me, woman, ⁶⁶  a time ⁶⁷  is coming when you will worship ⁶⁸  the Father neither on this mountain nor in Jerusalem. 4:22 You people ⁶⁹  worship what you do not know. We worship what we know, because salvation is from the Jews. ⁷⁰  4:23 But a time ⁷¹  is coming – and now is here ⁷²  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ⁷³  such people to be ⁷⁴  his worshipers. ⁷⁵ 

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ⁷⁶  knew that the Pharisees ⁷⁷  had heard that he ⁷⁸  was winning ⁷⁹  and baptizing more disciples than John

Titus 2:8

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ⁸⁰  because he has nothing evil to say about us.

[12:5]  ¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[12:5]  ² tc Some scholars, on the basis of v. 11, emend the MT reading שִׁכְנוֹ (shikhno, “his residence”) to the infinitive construct לְשָׁכֵן (lÿshakhen, “to make [his name] to dwell”), perhaps with the 3rd person masculine singular sf לְשַׁכְּנוֹ (lÿshakÿno, “to cause it to dwell”). Though the presupposed nounשֵׁכֶן (shekhen) is nowhere else attested, the parallel here with שַׁמָּה (shammah, “there”) favors retaining the MT as it stands.

[12:11]  ³ tn Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”

[12:11]  ⁴ tn Heb “heave offerings of your hand.”

[12:11]  ⁵ tn Heb “the Lord.” See note on “he” in 12:5.

[12:21]  ⁶ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:21]  ⁷ tn Heb “the Lord.” See note on “he” in 12:5.

[12:21]  ⁸ tn Heb “gates” (so KJV, NASB); NAB “in your own community.”

[14:23]  ⁹ tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.

[16:5]  ¹⁰ tn Heb “gates.”

[16:6]  ¹¹ tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.

[16:6]  ¹² tc The MT reading אֶל (’el, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”

[16:6]  ¹³ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:11]  ¹⁴ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:11]  ¹⁵ tn Heb “gates.”

[26:2]  ¹⁶ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[26:2]  ¹⁷ sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.

[26:1]  ¹⁸ tn Heb “and it will come to pass that.”

[8:1]  ¹⁹ 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]  ²⁰ tn Or “severe.”

[8:1]  ²¹ 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]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²³ 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]  ²⁴ tn Or “countryside.”

[9:3]  ²⁵ tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  ²⁶ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:2]  ²⁷ sn See the note on synagogue in 6:9.

[9:2]  ²⁸ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ²⁹ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ³⁰ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:6]  ³¹ tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).

[6:6]  ³² tn Or “laid.”

[6:2]  ³³ sn The twelve refers to the twelve apostles.

[6:2]  ³⁴ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ³⁵ tn Or “the multitude.”

[6:2]  ³⁶ tn Grk “to serve tables.”

[7:16]  ³⁷ tn “and they.”

[7:16]  ³⁸ sn See Gen 49:29-32.

[12:13]  ³⁹ tn Or “responded.”

[6:12]  ⁴⁰ tn Aram “people.”

[6:12]  ⁴¹ tn Aram “who sends forth his hand.”

[1:9]  ⁴² tn Heb “turn to me.”

[1:9]  ⁴³ tn Heb “keep.” See the note on the word “obey” in Neh 1:5.

[1:9]  ⁴⁴ tn Heb “at the end of the heavens.”

[74:7]  ⁴⁵ tn Heb “to the ground they desecrate the dwelling place of your name.”

[76:2]  ⁴⁶ sn Salem is a shorter name for Jerusalem (see Gen 14:18).

[76:2]  ⁴⁷ tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).

[132:13]  ⁴⁸ tn Or “for.”

[132:13]  ⁴⁹ tn Heb “he desired it for his dwelling place.”

[132:14]  ⁵⁰ tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

[132:14]  ⁵¹ tn Heb “for I desired it.”

[7:10]  ⁵² tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:10]  ⁵³ tn Or “‘We are safe!’ – safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”

[7:11]  ⁵⁴ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:11]  ⁵⁵ tn Heb “Is this house…a den/cave of robbers in your eyes?”

[7:11]  ⁵⁶ tn Heb “Behold!”

[7:12]  ⁵⁷ tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the Lord’s deliberate identification with a place where he chose to manifest his presence and desired to be worshiped (cf. Exod 20:25; Deut 16:2, 6, 11).

[7:12]  ⁵⁸ sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050 b.c. (cf. Ps 78:60). The destruction of Shiloh is pertinent to the argument. The presence of the tabernacle and ark of the covenant did not prevent Shiloh from being destroyed when Israel sinned. The people of Israel used the ark as a magic charm but it did not prevent them from being defeated or the ark being captured (1 Sam 4:3, 11, 21-22).

[1:11]  ⁵⁹ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[28:20]  ⁶⁰ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁶¹ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁶² tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[4:20]  ⁶³ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ⁶⁴ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ⁶⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:21]  ⁶⁶ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ⁶⁷ tn Grk “an hour.”

[4:21]  ⁶⁸ tn The verb is plural.

[4:22]  ⁶⁹ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ⁷⁰ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[4:23]  ⁷¹ tn Grk “an hour.”

[4:23]  ⁷² tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ⁷³ sn See also John 4:27.

[4:23]  ⁷⁴ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ⁷⁵ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

[4:1]  ⁷⁶ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ⁷⁷ sn See the note on Pharisees in 1:24.

[4:1]  ⁷⁸ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ⁷⁹ tn Grk “was making.”

[2:8]  ⁸⁰ tn Or “put to shame.”