Kejadian 20:9

20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ¹  You have done things to me that should not be done!” ² 

Kejadian 26:10

26:10 Then Abimelech exclaimed, “What in the world have you done to us? ³  One of the men ⁴  might easily have had sexual relations with ⁵  your wife, and you would have brought guilt on us!”

Ulangan 13:6-8

False Prophets in the Family

13:6 Suppose your own full brother, ⁶  your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods ⁷  that neither you nor your ancestors ⁸  have previously known, ⁹  13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth ¹⁰  to the other). 13:8 You must not give in to him or even listen to him; do not feel sympathy for him or spare him or cover up for him.

Ulangan 13:1

13:1 Suppose a prophet or one who foretells by dreams ¹¹  should appear among you and show you a sign or wonder, ¹² 

1 Samuel 26:19

26:19 So let my lord the king now listen to the words of his servant. If the Lord has incited you against me, may he take delight in ¹³  an offering. But if men have instigated this, ¹⁴  may they be cursed before the Lord! For they have driven me away this day from being united with the Lord’s inheritance, saying, ‘Go on, serve other gods!’

Yosua 7:19-26

7:19 So Joshua said to Achan, “My son, honor ¹⁵  the Lord God of Israel and give him praise! Tell me what you did; don’t hide anything from me!” 7:20 Achan told Joshua, “It is true. I have sinned against the Lord God of Israel in this way: ¹⁶  7:21 I saw among the goods we seized a nice robe from Babylon, ¹⁷  two hundred silver pieces, ¹⁸  and a bar of gold weighing fifty shekels. I wanted them, so I took them. They are hidden in the ground right in the middle of my tent with the silver underneath.”

7:22 Joshua sent messengers who ran to the tent. The things were hidden right in his tent, with the silver underneath. ¹⁹  7:23 They took it all from the middle of the tent, brought it to Joshua and all the Israelites, and placed ²⁰  it before the Lord. 7:24 Then Joshua and all Israel took Achan, son of Zerah, along with the silver, the robe, the bar of gold, his sons, daughters, ox, donkey, sheep, tent, and all that belonged to him and brought them up to the Valley of Disaster. ²¹  7:25 Joshua said, “Why have you brought disaster ²²  on us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.) ²³  7:26 Then they erected over him a large pile of stones (it remains to this very day ²⁴ ) and the Lord’s anger subsided. So that place is called the Valley of Disaster to this very day.

Yosua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ²⁵  Achan son of Carmi, son of Zabdi, ²⁶  son of Zerah, from the tribe of Judah, stole some of the riches. ²⁷  The Lord was furious with the Israelites. ²⁸ 

Kisah Para Rasul 14:16

14:16 In ²⁹  past ³⁰  generations he allowed all the nations ³¹  to go their own ways,

Kisah Para Rasul 21:22

21:22 What then should we do? They will no doubt ³²  hear that you have come.

Kisah Para Rasul 21:2

21:2 We found ³³  a ship crossing over to Phoenicia, ³⁴  went aboard, ³⁵  and put out to sea. ³⁶ 

Kisah Para Rasul 21:9-11

21:9 (He had four unmarried ³⁷  daughters who prophesied.) ³⁸ 

21:10 While we remained there for a number of days, ³⁹  a prophet named Agabus ⁴⁰  came down from Judea. 21:11 He came ⁴¹  to us, took ⁴²  Paul’s belt, ⁴³  tied ⁴⁴  his own hands and feet with it, ⁴⁵  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 ⁴⁶  to the Gentiles.’”

[20:9]  ¹ tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ² tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[26:10]  ³ tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).

[26:10]  ⁴ tn Heb “people.”

[26:10]  ⁵ tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”

[13:6]  ⁶ tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.

[13:6]  ⁷ tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”

[13:6]  ⁸ tn Heb “fathers” (also in v. 17).

[13:6]  ⁹ tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).

[13:7]  ¹⁰ tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”

[13:1]  ¹¹ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ¹² tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[26:19]  ¹³ tn Heb “may he smell.” The implication is that Saul should seek to appease God, for such divine instigation to evil would a sign of God’s disfavor. For a fuller discussion of this passage see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 19-21.

[26:19]  ¹⁴ tn Heb “but if the sons of men.”

[7:19]  ¹⁵ tn Heb “give glory to.”

[7:20]  ¹⁶ tn Heb “like this and like this I did.”

[7:21]  ¹⁷ tn Heb “Shinar,” a reference to Babylon (cf. Gen 10:10; 11:2; 14:1). Many modern translations retain the Hebrew name “Shinar” (cf. NEB, NRSV) but some use the more familiar “Babylon” (cf. NIV, NLT).

[7:21]  ¹⁸ tn Heb “shekels.”

[7:22]  ¹⁹ tn Heb “Look, [it was] hidden in his tent, and the silver was beneath it.”

[7:23]  ²⁰ tn Heb “poured out,” probably referring to the way the silver pieces poured out of their container.

[7:24]  ²¹ tn Or “Trouble” The name is “Achor” in Hebrew, which means “disaster” or “trouble” (also in v. 26).

[7:25]  ²² tn Or “trouble.” The word is “achor” in Hebrew (also in the following clause).

[7:25]  ²³ tc Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition.

[7:26]  ²⁴ tc Heb “to this day.” The phrase “to this day” is omitted in the LXX and may represent a later scribal addition.

[7:1]  ²⁵ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ²⁶ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ²⁷ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ²⁸ tn Heb “the anger of the Lord burned against the sons of Israel.”

[7:1]  sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon the entire nation.

[14:16]  ²⁹ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ³⁰ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ³¹ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[21:22]  ³² tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

[21:2]  ³³ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ³⁴ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ³⁵ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ³⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:9]  ³⁷ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ³⁸ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10]  ³⁹ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ⁴⁰ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁴⁵ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ⁴⁶ 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).