Yehezkiel 4:8

4:8 Look here, I will tie you up with ropes, so you cannot turn from one side to the other until you complete the days of your siege. ¹ 

Markus 3:21

3:21 When his family ²  heard this they went out to restrain him, for they said, “He is out of his mind.”

Yohanes 21:18

21:18 I tell you the solemn truth, ³  when you were young, you tied your clothes around you ⁴  and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up ⁵  and bring you where you do not want to go.”

Kisah Para Rasul 9:16

9:16 For I will show him how much he must suffer for the sake of my name.” ⁶ 

Kisah Para Rasul 20:23

20:23 except ⁷  that the Holy Spirit warns ⁸  me in town after town ⁹  that ¹⁰  imprisonment ¹¹  and persecutions ¹²  are waiting for me.

Kisah Para Rasul 21:11-13

21:11 He came ¹³  to us, took ¹⁴  Paul’s belt, ¹⁵  tied ¹⁶  his own hands and feet with it, ¹⁷  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹⁸  to the Gentiles.’” 21:12 When we heard this, both we and the local people ¹⁹  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ²⁰  my heart? For I am ready not only to be tied up, ²¹  but even to die in Jerusalem for the name of the Lord Jesus.”

[4:8]  ¹ sn The action surely refers to a series of daily acts rather than to a continuous period.

[3:21]  ² tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[3:21]  tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.

[3:21]  sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.

[21:18]  ³ tn Grk “Truly, truly, I say to you.”

[21:18]  ⁴ tn Or “you girded yourself.”

[21:18]  ⁵ tn Grk “others will gird you.”

[9:16]  ⁶ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[20:23]  ⁷ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ⁸ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ⁹ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ¹⁰ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ¹¹ tn Grk “bonds.”

[20:23]  ¹² tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[21:11]  ¹³ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁴ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁵ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ¹⁶ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁷ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ¹⁸ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:12]  ¹⁹ tn Or “the people there.”

[21:13]  ²⁰ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ²¹ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.