Yeremia 23:11

23:11 Moreover, ¹  the Lord says, ² 

“Both the prophets and priests are godless.

I have even found them doing evil in my temple!

Yeremia 32:34

32:34 They set up their disgusting idols in the temple which I have claimed for my own ³  and defiled it.

Yeremia 32:2

32:2 Now at that time, ⁴  the armies of the king of Babylon were besieging Jerusalem. ⁵  The prophet Jeremiah was confined in the courtyard of the guardhouse ⁶  attached to the royal palace of Judah.

Kisah Para Rasul 21:4

21:4 After we located ⁷  the disciples, we stayed there ⁸  seven days. They repeatedly told ⁹  Paul through the Spirit ¹⁰  not to set foot ¹¹  in Jerusalem. ¹² 

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ¹³  and arrived at Ptolemais, ¹⁴  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 23:4-6

23:4 Those standing near him ¹⁵  said, “Do you dare insult ¹⁶  God’s high priest?” 23:5 Paul replied, ¹⁷  “I did not realize, ¹⁸  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ¹⁹ 

23:6 Then when Paul noticed ²⁰  that part of them were Sadducees ²¹  and the others Pharisees, ²²  he shouted out in the council, ²³  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ²⁴  of the dead!”

Kisah Para Rasul 23:12

The Plot to Kill Paul

23:12 When morning came, ²⁵  the Jews formed ²⁶  a conspiracy ²⁷  and bound themselves with an oath ²⁸  not to eat or drink anything ²⁹  until they had killed Paul.

Kisah Para Rasul 23:2

23:2 At that ³⁰  the high priest Ananias ordered those standing near ³¹  Paul ³²  to strike ³³  him on the mouth.

Kisah Para Rasul 1:4-5

1:4 While he was with them, ³⁴  he declared, ³⁵  “Do not leave Jerusalem, ³⁶  but wait there ³⁷  for what my ³⁸  Father promised, ³⁹  which you heard about from me. ⁴⁰  1:5 For ⁴¹  John baptized with water, but you ⁴²  will be baptized with the Holy Spirit not many days from now.”

Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ⁴³  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 1:15

1:15 In those days ⁴⁴  Peter stood up among the believers ⁴⁵  (a gathering of about one hundred and twenty people) and said,

Yehezkiel 7:20

7:20 They rendered the beauty of his ornaments into pride, ⁴⁶  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them.

Yehezkiel 8:5-17

8:5 He said to me, “Son of man, look up toward ⁴⁷  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 ⁴⁸  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 ⁴⁹  of creeping thing and beast – detestable images ⁵⁰  – and every idol of the house of Israel, engraved on the wall all around. ⁵¹  8:11 Seventy men from the elders of the house of Israel ⁵²  (with Jaazaniah son of Shaphan standing among them) were standing in front of them, each with a censer in his hand, and fragrant ⁵³  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? ⁵⁴  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 ⁵⁵  women sitting there weeping for Tammuz. ⁵⁶  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 ⁵⁷  at the entrance to the Lord’s temple, between the porch and the altar, ⁵⁸  were about twenty-five ⁵⁹  men with their backs to the Lord’s temple, ⁶⁰  facing east – they were worshiping the sun ⁶¹  toward the east!

8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! ⁶² 

Yehezkiel 43:7-8

43:7 He said to me: “Son of man, this is the place of my throne ⁶³  and the place for the soles of my feet, ⁶⁴  where I will live among the people of Israel forever. The house of Israel will no longer profane my holy name, neither they nor their kings, by their spiritual prostitution or by the pillars of their kings set up when they die. ⁶⁵  43:8 When they placed their threshold by my threshold and their doorpost by my doorpost, with only the wall between me and them, they profaned my holy name by the abominable deeds they committed. So I consumed them in my anger.

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ⁶⁶ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ⁶⁷  of abominations will come ⁶⁸  one who destroys,

until the decreed end is poured out on the one who destroys.”

[23:11]  ¹ tn The particle כִּי (ki) which begins this verse is parallel to the one at the beginning of the preceding verse. However, the connection is too distant to render it “for.” “Moreover” is intended to draw the parallel. The words “the Lord says” (Heb “Oracle of the Lord”) have been drawn up to the front to introduce the shift in speaker from Jeremiah, who describes his agitated state, to God, who describes the sins of the prophets and priests and his consequent judgment on them.

[23:11]  ² tn Heb “Oracle of the Lord.”

[32:34]  ³ 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.

[32:2]  ⁴ sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the Lord said in v. 7. The background is significant because it shows that Jeremiah was predicting the fall of the city and the kingdom and was being held prisoner for doing so. Despite this pessimistic outlook, the Lord wanted Jeremiah to demonstrate his assurance of the future restoration (which has been the topic of the two preceding chapters) by buying a field as a symbolic act that the Israelites would again one day regain possession of their houses, fields, and vineyards (vv. 15, 44). (For other symbolic acts with prophetic import see Jer 13, 19.)

[32:2]  ⁵ sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88 b.c.). It had been interrupted while the Babylonian army was occupied with fighting against an Egyptian force that had invaded Judah. During this period of relaxed siege Jeremiah had attempted to go to his home town in Anathoth to settle some property matters, had been accused of treason, and been thrown into a dungeon (37:11-15). After appealing to Zedekiah he had been moved from the dungeon to the courtyard of the guardhouse connected to the palace (37:21) where he remained confined until Jerusalem was captured in 587/86 b.c. (38:28).

[32:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[32:2]  ⁶ tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet ha’esur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkele’]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15) Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound” as NJPS interpret but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39 where reference is made to a Gate of the Guard/Guardhouse) used here for housing political prisoners who did not deserve death or solitary confinement as some of the officials though Jeremiah did.

[21:4]  ⁷ 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]  ⁸ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ⁹ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹⁰ 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]  ¹¹ 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]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:7]  ¹³ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ¹⁴ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[23:4]  ¹⁵ tn The word “him” is not in the Greek text but is implied.

[23:4]  ¹⁶ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

[23:5]  ¹⁷ tn Grk “said.”

[23:5]  ¹⁸ tn Or “know.”

[23:5]  ¹⁹ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:6]  ²⁰ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ²¹ sn See the note on Sadducees in 4:1.

[23:6]  ²² sn See the note on Pharisee in 5:34.

[23:6]  ²³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ²⁴ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:12]  ²⁵ tn Grk “when it was day.”

[23:12]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ³¹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ³⁷ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ³⁸ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ³⁹ 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]  ⁴⁰ 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.

[1:5]  ⁴¹ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ⁴² tn The pronoun is plural in Greek.

[1:7]  ⁴³ tn Grk “It is not for you to know.”

[1:15]  ⁴⁴ tn Grk “And in those days.” 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.

[1:15]  ⁴⁵ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[7:20]  ⁴⁶ tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.

[8:5]  ⁴⁷ tn Heb “lift your eyes (to) the way of.”

[8:6]  ⁴⁸ tn Heb “house.”

[8:10]  ⁴⁹ tn Or “pattern.”

[8:10]  ⁵⁰ tn Heb “detestable.” The word is often used to describe the figures of foreign gods.

[8:10]  ⁵¹ sn These engravings were prohibited in the Mosaic law (Deut 4:16-18).

[8:11]  ⁵² 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]  ⁵³ tn The Hebrew word occurs only here in the OT.

[8:12]  ⁵⁴ 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]  ⁵⁵ tn Given the context this could be understood as a shock, e.g., idiomatically “Good grief! I saw….”

[8:14]  ⁵⁶ 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]  ⁵⁷ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.

[8:16]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ sn The temple faced east.

[8:16]  ⁶¹ 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).

[8:17]  ⁶² tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”

[43:7]  ⁶³ sn God’s throne is mentioned in Isa 6:1; Jer 3:17.

[43:7]  ⁶⁴ sn See 1 Chr 28:2; Ps 99:5; 132:7; Isa 60:13; Lam 2:1.

[43:7]  ⁶⁵ tn Heb “by their corpses in their death.” But the term normally translated “corpses” is better understood here as a reference to funeral pillars or funerary offerings. See D. I. Block, Ezekiel (NICOT), 2:583-85, and L. C. Allen, Ezekiel (WBC), 2:257.

[9:27]  ⁶⁶ tn Heb “one seven” (also later in this line).

[9:27]  ⁶⁷ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ⁶⁸ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.