Yehezkiel 5:11

5:11 “Therefore, as surely as I live, says the sovereign Lord, because you defiled my sanctuary with all your detestable idols and with all your abominable practices, I will withdraw; my eye will not pity you, nor will I spare ¹  you.

Yehezkiel 8:3-16

8:3 He stretched out the form ²  of a hand and grabbed me by a lock of hair on my head. Then a wind ³  lifted me up between the earth and sky and brought me to Jerusalem ⁴  by means of divine visions, to the door of the inner gate which faces north where the statue ⁵  which provokes to jealousy was located. 8:4 Then I perceived that the glory of the God of Israel was there, as in the vision I had seen earlier in the valley.

8:5 He said to me, “Son of man, look up toward ⁶  the north.” So I looked up toward the north, and I noticed to the north of the altar gate was this statue of jealousy at the entrance.

8:6 He said to me, “Son of man, do you see what they are doing – the great abominations that the people ⁷  of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!”

8:7 He brought me to the entrance of the court, and as I watched, I noticed a hole in the wall. 8:8 He said to me, “Son of man, dig into the wall.” So I dug into the wall and discovered a doorway.

8:9 He said to me, “Go in and see the evil abominations they are practicing here.” 8:10 So I went in and looked. I noticed every figure ⁸  of creeping thing and beast – detestable images ⁹  – and every idol of the house of Israel, engraved on the wall all around. ¹⁰  8:11 Seventy men from the elders of the house of Israel ¹¹  (with Jaazaniah son of Shaphan standing among them) were standing in front of them, each with a censer in his hand, and fragrant ¹²  vapors from a cloud of incense were swirling upward.

8:12 He said to me, “Do you see, son of man, what the elders of the house of Israel are doing in the dark, each in the chamber of his idolatrous images? ¹³  For they think, ‘The Lord does not see us! The Lord has abandoned the land!’” 8:13 He said to me, “You will see them practicing even greater abominations!”

8:14 Then he brought me to the entrance of the north gate of the Lord’s house. I noticed ¹⁴  women sitting there weeping for Tammuz. ¹⁵  8:15 He said to me, “Do you see this, son of man? You will see even greater abominations than these!”

8:16 Then he brought me to the inner court of the Lord’s house. Right there ¹⁶  at the entrance to the Lord’s temple, between the porch and the altar, ¹⁷  were about twenty-five ¹⁸  men with their backs to the Lord’s temple, ¹⁹  facing east – they were worshiping the sun ²⁰  toward the east!

Yehezkiel 23:39

23:39 On the same day they slaughtered their sons for their idols, they came to my sanctuary to desecrate it. This is what they have done in the middle of my house.

Yehezkiel 44:7

44:7 When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate ²¹  it – even my house – when you offer my food, the fat and the blood. You ²²  have broken my covenant by all your abominable practices.

Yehezkiel 44:2

44:2 The Lord said to me: “This gate will be shut; it will not be opened, and no one will enter by it. For the Lord, the God of Israel, has entered by it; therefore it will remain shut.

Kisah Para Rasul 16:14-15

16:14 A ²³  woman named Lydia, a dealer in purple cloth ²⁴  from the city of Thyatira, ²⁵  a God-fearing woman, listened to us. ²⁶  The Lord opened her heart to respond ²⁷  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ²⁸  “If ²⁹  you consider me to be a believer in the Lord, ³⁰  come and stay in my house.” And she persuaded ³¹  us.

Kisah Para Rasul 21:4-7

21:4 After we located ³²  the disciples, we stayed there ³³  seven days. They repeatedly told ³⁴  Paul through the Spirit ³⁵  not to set foot ³⁶  in Jerusalem. ³⁷  21:5 When ³⁸  our time was over, ³⁹  we left and went on our way. All of them, with their wives and children, accompanied ⁴⁰  us outside of the city. After ⁴¹  kneeling down on the beach and praying, ⁴²  21:6 we said farewell ⁴³  to one another. ⁴⁴  Then ⁴⁵  we went aboard the ship, and they returned to their own homes. ⁴⁶  21:7 We continued the voyage from Tyre ⁴⁷  and arrived at Ptolemais, ⁴⁸  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 23:11-12

23:11 The following night the Lord ⁴⁹  stood near ⁵⁰  Paul ⁵¹  and said, “Have courage, ⁵²  for just as you have testified about me in Jerusalem, ⁵³  so you must also testify in Rome.” ⁵⁴ 

The Plot to Kill Paul

23:12 When morning came, ⁵⁵  the Jews formed ⁵⁶  a conspiracy ⁵⁷  and bound themselves with an oath ⁵⁸  not to eat or drink anything ⁵⁹  until they had killed Paul.

Kisah Para Rasul 23:2

23:2 At that ⁶⁰  the high priest Ananias ordered those standing near ⁶¹  Paul ⁶²  to strike ⁶³  him on the mouth.

Kisah Para Rasul 1:4

1:4 While he was with them, ⁶⁴  he declared, ⁶⁵  “Do not leave Jerusalem, ⁶⁶  but wait there ⁶⁷  for what my ⁶⁸  Father promised, ⁶⁹  which you heard about from me. ⁷⁰ 

Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ⁷¹  the times or periods that the Father has set by his own authority.

[5:11]  ¹ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[8:3]  ² tn The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).

[8:3]  ³ tn Or “spirit.” See note on “wind” in 2:2.

[8:3]  ⁴ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:3]  ⁵ tn Or “image.”

[8:5]  ⁶ tn Heb “lift your eyes (to) the way of.”

[8:6]  ⁷ tn Heb “house.”

[8:10]  ⁸ tn Or “pattern.”

[8:10]  ⁹ tn Heb “detestable.” The word is often used to describe the figures of foreign gods.

[8:10]  ¹⁰ sn These engravings were prohibited in the Mosaic law (Deut 4:16-18).

[8:11]  ¹¹ sn Note the contrast between these seventy men who represented Israel and the seventy elders who ate the covenant meal before God, inaugurating the covenant relationship (Exod 24:1, 9).

[8:11]  ¹² tn The Hebrew word occurs only here in the OT.

[8:12]  ¹³ tn Heb “the room of his images.” The adjective “idolatrous” has been supplied in the translation for clarity.

[8:12]  sn This type of image is explicitly prohibited in the Mosaic law (Lev 26:1).

[8:14]  ¹⁴ tn Given the context this could be understood as a shock, e.g., idiomatically “Good grief! I saw….”

[8:14]  ¹⁵ sn The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries.

[8:16]  ¹⁶ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.

[8:16]  ¹⁷ sn The priests prayed to God between the porch and the altar on fast days (Joel 2:17). This is the location where Zechariah was murdered (Matt 23:35).

[8:16]  ¹⁸ tc The LXX reads “twenty” instead of twenty-five, perhaps because of the association of the number twenty with the Mesopotamian sun god Shamash.

[8:16]  tn Or “exactly twenty-five.”

[8:16]  ¹⁹ sn The temple faced east.

[8:16]  ²⁰ tn Or “the sun god.”

[8:16]  sn The worship of astral entities may have begun during the reign of Manasseh (2 Kgs 21:5).

[44:7]  ²¹ tn Heb “to desecrate.”

[44:7]  ²² tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”

[16:14]  ²³ tn Grk “And a.” 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.

[16:14]  ²⁴ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ²⁵ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ²⁶ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ²⁷ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[16:15]  ²⁸ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ²⁹ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ³⁰ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ³¹ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[21:4]  ³² 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]  ³³ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ³⁴ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ³⁵ 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]  ³⁶ 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]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ⁴⁵ 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]  ⁴⁶ tn Grk “to their own”; the word “homes” is implied.

[21:7]  ⁴⁷ sn Tyre was a city and seaport on the coast of Phoenicia.

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

[23:11]  ⁴⁹ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁵⁰ 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]  ⁵¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁵² tn Or “Do not be afraid.”

[23:11]  ⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁵⁴ 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]  ⁵⁵ tn Grk “when it was day.”

[23:12]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁶¹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁶² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁶³ 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.

[1:4]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁶⁷ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁶⁸ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁶⁹ 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]  ⁷⁰ 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.

[1:7]  ⁷¹ tn Grk “It is not for you to know.”