Yosua 12:15

12:15 the king of Libnah (one),

the king of Adullam (one),

Yosua 15:42

15:42 Libnah, Ether, Ashan,

Yosua 21:13

21:13 So to the descendants of Aaron the priest they assigned Hebron (a city of refuge for one who committed manslaughter), Libnah,

Bilangan 33:20

33:20 They traveled from Rimmon-perez and camped in Libnah.

Bilangan 33:2

33:2 Moses recorded their departures ¹  according to their journeys, by the commandment ²  of the Lord; now these are their journeys according to their departures.

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ³  that he may perhaps forgive you for the intent of your heart. ⁴ 

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ⁵  entered ⁶  the synagogue ⁷  and spoke out fearlessly ⁸  for three months, addressing ⁹  and convincing ¹⁰  them about the kingdom of God. ¹¹ 

Yeremia 52:1

The Fall of Jerusalem

52:1 ¹² Zedekiah was twenty-one years old when he became king, and he ruled in Jerusalem ¹³  for eleven years. His mother’s name was Hamutal ¹⁴  daughter of Jeremiah, from Libnah.

[33:2]  ¹ tn Heb “their goings out.”

[33:2]  ² tn Heb “mouth.”

[8:22]  ³ tn Or “and implore the Lord.”

[8:22]  ⁴ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[19:8]  ⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁶ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ⁷ sn See the note on synagogue in 6:9.

[19:8]  ⁸ tn Or “boldly.”

[19:8]  ⁹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ¹⁰ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ¹¹ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[52:1]  ¹² sn This final chapter does not mention Jeremiah, but its description of the downfall of Jerusalem and exile of the people validates the prophet’s ministry.

[52:1]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[52:1]  ¹⁴ tn Some textual witnesses support the Kethib (consonantal text) in reading “Hamital.”