1 Raja-raja 9:6-9

9:6 “But if you or your sons ever turn away from me, fail to obey the regulations and rules I instructed you to keep, ¹  and decide to serve and worship other gods, ²  9:7 then I will remove Israel from the land ³  I have given them, I will abandon this temple I have consecrated with my presence, ⁴  and Israel will be mocked and ridiculed ⁵  among all the nations. 9:8 This temple will become a heap of ruins; ⁶  everyone who passes by it will be shocked and will hiss out their scorn, ⁷  saying, ‘Why did the Lord do this to this land and this temple?’ 9:9 Others will then answer, ⁸  ‘Because they abandoned the Lord their God, who led their ancestors ⁹  out of Egypt. They embraced other gods whom they worshiped and served. ¹⁰  That is why the Lord has brought all this disaster down on them.’”

1 Raja-raja 9:2

9:2 the Lord appeared to Solomon a second time, in the same way he had appeared to him at Gibeon. ¹¹ 

Kisah Para Rasul 10:27

10:27 Peter ¹²  continued talking with him as he went in, and he found many people gathered together. ¹³ 

Kisah Para Rasul 17:20-23

17:20 For you are bringing some surprising things ¹⁴  to our ears, so we want to know what they ¹⁵  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ¹⁶  in nothing else than telling ¹⁷  or listening to something new.) ¹⁸ 

17:22 So Paul stood ¹⁹  before the Areopagus and said, “Men of Athens, I see that you are very religious ²⁰  in all respects. ²¹  17:23 For as I went around and observed closely your objects of worship, ²²  I even found an altar with this inscription: ²³  ‘To an unknown god.’ Therefore what you worship without knowing it, ²⁴  this I proclaim to you.

Kisah Para Rasul 18:4

18:4 He addressed ²⁵  both Jews and Greeks in the synagogue ²⁶  every Sabbath, attempting to persuade ²⁷  them.

Kisah Para Rasul 25:4-12

25:4 Then Festus ²⁸  replied that Paul was being kept at Caesarea, ²⁹  and he himself intended to go there ³⁰  shortly. 25:5 “So,” he said, “let your leaders ³¹  go down there ³²  with me, and if this man has done anything wrong, ³³  they may bring charges ³⁴  against him.”

25:6 After Festus ³⁵  had stayed ³⁶  not more than eight or ten days among them, he went down to Caesarea, ³⁷  and the next day he sat ³⁸  on the judgment seat ³⁹  and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ⁴⁰  bringing many serious ⁴¹  charges that they were not able to prove. ⁴²  25:8 Paul said in his defense, ⁴³  “I have committed no offense ⁴⁴  against the Jewish law ⁴⁵  or against the temple or against Caesar.” ⁴⁶  25:9 But Festus, ⁴⁷  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ⁴⁸  before me there on these charges?” ⁴⁹  25:10 Paul replied, ⁵⁰  “I am standing before Caesar’s ⁵¹  judgment seat, ⁵²  where I should be tried. ⁵³  I have done nothing wrong ⁵⁴  to the Jews, as you also know very well. ⁵⁵  25:11 If then I am in the wrong ⁵⁶  and have done anything that deserves death, I am not trying to escape dying, ⁵⁷  but if not one of their charges against me is true, ⁵⁸  no one can hand me over to them. ⁵⁹  I appeal to Caesar!” ⁶⁰  25:12 Then, after conferring with his council, ⁶¹  Festus ⁶²  replied, “You have appealed to Caesar; ⁶³  to Caesar ⁶⁴  you will go!” ⁶⁵ 

Kisah Para Rasul 25:25-26

25:25 But I found that he had done nothing that deserved death, ⁶⁶  and when he appealed ⁶⁷  to His Majesty the Emperor, ⁶⁸  I decided to send him. ⁶⁹  25:26 But I have nothing definite ⁷⁰  to write to my lord ⁷¹  about him. ⁷²  Therefore I have brought him before you all, and especially before you, King Agrippa, ⁷³  so that after this preliminary hearing ⁷⁴  I may have something to write.

Yeremia 52:13

52:13 He burned down the Lord’s temple, the royal palace, and all the houses in Jerusalem, including every large house.

Yehezkiel 5:4

5:4 Again, take more of them and throw them into the fire, ⁷⁵  and burn them up. From there a fire will spread to all the house of Israel.

Matius 22:7

22:7 The ⁷⁶  king was furious! He sent his soldiers, and they put those murderers to death ⁷⁷  and set their city ⁷⁸  on fire.

Matius 24:2

24:2 And he said to them, ⁷⁹  “Do you see all these things? I tell you the truth, ⁸⁰  not one stone will be left on another. ⁸¹  All will be torn down!” ⁸² 

Roma 11:7-11

11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ⁸³  rest were hardened, 11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ⁸⁴ 

11:9 And David says,

“Let their table become a snare and trap,

a stumbling block and a retribution for them;

11:10 let their eyes be darkened so that they may not see,

and make their backs bend continually.” ⁸⁵ 

11:11 I ask then, they did not stumble into an irrevocable fall, ⁸⁶  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ⁸⁷  jealous.

Wahyu 11:2

11:2 But ⁸⁸  do not measure the outer courtyard ⁸⁹  of the temple; leave it out, ⁹⁰  because it has been given to the Gentiles, ⁹¹  and they will trample on the holy city ⁹²  for forty-two months.

[9:6]  ¹ tn Heb “which I placed before you.”

[9:6]  ² tn Heb “and walk and serve other gods and bow down to them.”

[9:7]  ³ tn Heb “I will cut off Israel from upon the surface of the land.”

[9:7]  ⁴ tn Heb “and the temple which I consecrated for my name I will send away from before my face.”

[9:7]  sn Instead of “I will send away,” the parallel text in 2 Chr 7:20 has “I will throw away.” The two verbs sound very similar in Hebrew, so the discrepancy is likely due to an oral transmissional error.

[9:7]  ⁵ tn Heb “will become a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach.

[9:8]  ⁶ tn Heb “and this house will be high [or elevated].” The statement makes little sense in this context, which predicts the desolation that judgment will bring. Some treat the clause as concessive, “Even though this temple is lofty [now].” Others, following the lead of several ancient versions, emend the text to, “this temple will become a heap of ruins.”

[9:8]  ⁷ tn Heb “hiss,” or perhaps “whistle.” This refers to a derisive sound one would make when taunting an object of ridicule.

[9:9]  ⁸ tn Heb “and they will say.”

[9:9]  ⁹ tn Heb “fathers.”

[9:9]  ¹⁰ tn Heb “and they took hold of other gods and bowed down to them and served them.”

[9:2]  ¹¹ sn In the same way he had appeared to him at Gibeon. See 1 Kgs 3:5.

[10:27]  ¹² tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. 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.

[10:27]  ¹³ tn Or “many people assembled.”

[17:20]  ¹⁴ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ¹⁵ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:21]  ¹⁶ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ¹⁷ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ¹⁸ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ¹⁹ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ²⁰ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ²¹ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ²² tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ²³ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ²⁴ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[18:4]  ²⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ²⁶ sn See the note on synagogue in 6:9.

[18:4]  ²⁷ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[25:4]  ²⁸ sn See the note on Porcius Festus in 24:27.

[25:4]  ²⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:4]  ³⁰ tn The word “there” is not in the Greek text but is implied.

[25:5]  ³¹ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ³² tn The word “there” is not in the Greek text, but is implied.

[25:5]  ³³ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ³⁴ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:6]  ³⁵ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ³⁶ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ³⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:6]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6]  ³⁸ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ³⁹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:7]  ⁴⁰ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ⁴¹ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ⁴² tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8]  ⁴³ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ⁴⁴ tn Grk “I have sinned…in nothing.”

[25:8]  ⁴⁵ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ⁴⁶ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[25:9]  ⁴⁷ sn See the note on Porcius Festus in 24:27.

[25:9]  ⁴⁸ tn Or “stand trial.”

[25:9]  ⁴⁹ tn Grk “concerning these things.”

[25:10]  ⁵⁰ tn Grk “said.”

[25:10]  ⁵¹ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ⁵² tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:10]  ⁵³ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ⁵⁴ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ⁵⁵ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:11]  ⁵⁶ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ⁵⁷ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ⁵⁸ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ⁵⁹ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁶⁰ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[25:12]  ⁶¹ tn That is, with his advisers.

[25:12]  ⁶² sn See the note on Porcius Festus in 24:27.

[25:12]  ⁶³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ⁶⁴ tn Or “to the emperor.”

[25:12]  ⁶⁵ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:25]  ⁶⁶ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ⁶⁷ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ⁶⁸ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ⁶⁹ tn The word “him” 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.

[25:26]  ⁷⁰ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ⁷¹ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ⁷² tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ⁷³ sn See the note on King Agrippa in 25:13.

[25:26]  ⁷⁴ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[5:4]  ⁷⁵ tn Heb “into the midst of” (so KJV, ASV). This phrase has been left untranslated for stylistic reasons.

[22:7]  ⁷⁶ tn Here δέ (de) has not been translated.

[22:7]  ⁷⁷ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ⁷⁸ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[24:2]  ⁷⁹ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ⁸⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ⁸¹ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[24:2]  ⁸² tn Grk “not one stone will be left here on another which will not be thrown down.”

[11:7]  ⁸³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ⁸⁴ sn A quotation from Deut 29:4; Isa 29:10.

[11:10]  ⁸⁵ sn A quotation from Ps 69:22-23.

[11:11]  ⁸⁶ tn Grk “that they might fall.”

[11:11]  ⁸⁷ tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[11:2]  ⁸⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ⁸⁹ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ⁹⁰ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ⁹¹ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ⁹² sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.