Yehezkiel 16:31

16:31 When you built your chamber at the head of every street and put up your pavilion in every public square, you were not like a prostitute, because you scoffed at payment. ¹ 

Yehezkiel 16:39

16:39 I will give you into their hands and they will destroy your chambers and tear down your pavilions. They will strip you of your clothing and take your beautiful jewelry and leave you naked and bare.

Yehezkiel 20:28-29

20:28 I brought them to the land which I swore ²  to give them, but whenever they saw any high hill or leafy tree, they offered their sacrifices there and presented the offerings that provoke me to anger. They offered their soothing aroma there and poured out their drink offerings. 20:29 So I said to them, What is this high place you go to?’” (So it is called “High Place” ³  to this day.)

Yehezkiel 20:2

20:2 The word of the Lord came to me:

Kisah Para Rasul 21:3-7

21:3 After we sighted Cyprus ⁴  and left it behind on our port side, ⁵  we sailed on to Syria and put in ⁶  at Tyre, ⁷  because the ship was to unload its cargo there. 21:4 After we located ⁸  the disciples, we stayed there ⁹  seven days. They repeatedly told ¹⁰  Paul through the Spirit ¹¹  not to set foot ¹²  in Jerusalem. ¹³  21:5 When ¹⁴  our time was over, ¹⁵  we left and went on our way. All of them, with their wives and children, accompanied ¹⁶  us outside of the city. After ¹⁷  kneeling down on the beach and praying, ¹⁸  21:6 we said farewell ¹⁹  to one another. ²⁰  Then ²¹  we went aboard the ship, and they returned to their own homes. ²²  21:7 We continued the voyage from Tyre ²³  and arrived at Ptolemais, ²⁴  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 23:5-7

23:5 Paul replied, ²⁵  “I did not realize, ²⁶  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ²⁷ 

23:6 Then when Paul noticed ²⁸  that part of them were Sadducees ²⁹  and the others Pharisees, ³⁰  he shouted out in the council, ³¹  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ³²  of the dead!” 23:7 When he said this, ³³  an argument ³⁴  began ³⁵  between the Pharisees and the Sadducees, and the assembly was divided.

Kisah Para Rasul 23:11-12

23:11 The following night the Lord ³⁶  stood near ³⁷  Paul ³⁸  and said, “Have courage, ³⁹  for just as you have testified about me in Jerusalem, ⁴⁰  so you must also testify in Rome.” ⁴¹ 

The Plot to Kill Paul

23:12 When morning came, ⁴²  the Jews formed ⁴³  a conspiracy ⁴⁴  and bound themselves with an oath ⁴⁵  not to eat or drink anything ⁴⁶  until they had killed Paul.

Kisah Para Rasul 23:2

23:2 At that ⁴⁷  the high priest Ananias ordered those standing near ⁴⁸  Paul ⁴⁹  to strike ⁵⁰  him on the mouth.

Kisah Para Rasul 1:3-7

1:3 To the same apostles ⁵¹  also, after his suffering, ⁵²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁵³  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ⁵⁴  he declared, ⁵⁵  “Do not leave Jerusalem, ⁵⁶  but wait there ⁵⁷  for what my ⁵⁸  Father promised, ⁵⁹  which you heard about from me. ⁶⁰  1:5 For ⁶¹  John baptized with water, but you ⁶²  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ⁶³  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ⁶⁴  the times or periods that the Father has set by his own authority.

[16:31]  ¹ tn The Hebrew term, which also occurs in vv. 34 and 41 of this chapter, always refers to the payment of a prostitute (Deut 23:19; Isa 23:17; Hos 9:1; Mic 1:7).

[20:28]  ² tn Heb “which I lifted up my hand.”

[20:29]  ³ tn The Hebrew word (“Bamah”) means “high place.”

[21:3]  ⁴ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ⁵ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ⁶ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ⁷ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[21:4]  ⁸ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ⁹ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹⁰ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹¹ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ¹² tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ¹⁴ tn Grk “It happened that when.” The introductory 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.

[21:5]  ¹⁵ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹⁶ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ¹⁷ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ¹⁸ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6]  ¹⁹ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ²⁰ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ²¹ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ²² tn Grk “to their own”; the word “homes” is implied.

[21:7]  ²³ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ²⁴ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[23:5]  ²⁵ tn Grk “said.”

[23:5]  ²⁶ tn Or “know.”

[23:5]  ²⁷ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:6]  ²⁸ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ²⁹ sn See the note on Sadducees in 4:1.

[23:6]  ³⁰ sn See the note on Pharisee in 5:34.

[23:6]  ³¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ³² tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:7]  ³³ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ³⁴ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ³⁵ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:11]  ³⁶ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ³⁷ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ³⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ³⁹ tn Or “Do not be afraid.”

[23:11]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁴¹ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:12]  ⁴² tn Grk “when it was day.”

[23:12]  ⁴³ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ⁴⁴ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ⁴⁵ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ⁴⁶ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:2]  ⁴⁷ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁴⁸ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁴⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁵⁰ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[1:3]  ⁵¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁵² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁵³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:4]  ⁵⁴ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ⁵⁵ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁵⁷ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁵⁸ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁵⁹ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁶⁰ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ⁶¹ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ⁶² tn The pronoun is plural in Greek.

[1:6]  ⁶³ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ⁶⁴ tn Grk “It is not for you to know.”