Yehezkiel 8:5-6

8:5 He said to me, “Son of man, look up toward ¹  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 ²  of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!”

Yehezkiel 8:16

8:16 Then he brought me to the inner court of the Lord’s house. Right there ³  at the entrance to the Lord’s temple, between the porch and the altar, ⁴  were about twenty-five ⁵  men with their backs to the Lord’s temple, ⁶  facing east – they were worshiping the sun ⁷  toward the east!

Yehezkiel 23:28

23:28 “For this is what the sovereign Lord says: Look here, ⁸  I am about to deliver you over to ⁹  those whom you hate, to those with whom you were disgusted.

Yehezkiel 44:7

44:7 When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate ¹⁰  it – even my house – when you offer my food, the fat and the blood. You ¹¹  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 21:4

21:4 After we located ¹²  the disciples, we stayed there ¹³  seven days. They repeatedly told ¹⁴  Paul through the Spirit ¹⁵  not to set foot ¹⁶  in Jerusalem. ¹⁷ 

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ¹⁸  and arrived at Ptolemais, ¹⁹  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 23:12

The Plot to Kill Paul

23:12 When morning came, ²⁰  the Jews formed ²¹  a conspiracy ²²  and bound themselves with an oath ²³  not to eat or drink anything ²⁴  until they had killed Paul.

Kisah Para Rasul 23:2

23:2 At that ²⁵  the high priest Ananias ordered those standing near ²⁶  Paul ²⁷  to strike ²⁸  him on the mouth.

Kisah Para Rasul 1:4

1:4 While he was with them, ²⁹  he declared, ³⁰  “Do not leave Jerusalem, ³¹  but wait there ³²  for what my ³³  Father promised, ³⁴  which you heard about from me. ³⁵ 

Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ³⁶  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 1:14

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³⁷ 

Yeremia 7:9-11

7:9 You steal. ³⁸  You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to ³⁹  other gods whom you have not previously known. 7:10 Then you come and stand in my presence in this temple I have claimed as my own ⁴⁰  and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! ⁴¹  7:11 Do you think this temple I have claimed as my own ⁴²  is to be a hideout for robbers? ⁴³  You had better take note! ⁴⁴  I have seen for myself what you have done! says the Lord.

Yeremia 32:34

32:34 They set up their disgusting idols in the temple which I have claimed for my own ⁴⁵  and defiled it.

[8:5]  ¹ tn Heb “lift your eyes (to) the way of.”

[8:6]  ² tn Heb “house.”

[8:16]  ³ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.

[8:16]  ⁴ 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]  ⁵ 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]  ⁶ sn The temple faced east.

[8:16]  ⁷ 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).

[23:28]  ⁸ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[23:28]  ⁹ tn Heb “I am giving you into the hand of.”

[44:7]  ¹⁰ tn Heb “to desecrate.”

[44:7]  ¹¹ tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”

[21:4]  ¹² 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]  ¹³ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹⁴ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:7]  ¹⁸ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ¹⁹ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[23:12]  ²⁰ tn Grk “when it was day.”

[23:12]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ²⁶ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ²⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ³² tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ³³ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Grk “It is not for you to know.”

[1:14]  ³⁷ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[7:9]  ³⁸ tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.

[7:9]  ³⁹ tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[7:10]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Heb “Is this house…a den/cave of robbers in your eyes?”

[7:11]  ⁴⁴ tn Heb “Behold!”

[32:34]  ⁴⁵ tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note on 7:10 for the explanation for this rendering.