Imamat 16:2

16:2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy ¹  in front of the atonement plate ²  that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.

Imamat 16:1

The Day of Atonement

16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord ³  and died,

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ⁴  as they heard and saw the miraculous signs ⁵  he was performing.

Kisah Para Rasul 8:10

8:10 All the people, ⁶  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ⁷ 

Kisah Para Rasul 8:2

8:2 Some ⁸  devout men buried Stephen and made loud lamentation ⁹  over him. ¹⁰ 

Kisah Para Rasul 5:7-10

5:7 After an interval of about three hours, ¹¹  his wife came in, but she did not know ¹²  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ¹³  paid this amount ¹⁴  for the land?” Sapphira ¹⁵  said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once ¹⁶  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband.

Ibrani 9:2-3

9:2 For a tent was prepared, the outer one, ¹⁷  which contained ¹⁸  the lampstand, the table, and the presentation of the loaves; this ¹⁹  is called the holy place. 9:3 And after the second curtain there was a tent called the holy of holies.

[16:2]  ¹ tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).

[16:2]  ² tn Heb “to the faces of the atonement plate.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement plate” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the Lord would “appear in the cloud over the atonement plate,” and since it was so closely associated with the ark of the covenant (the ark being his “footstool”; cf. 1 Chr 28:2 and Ps 132:7-8), one could take it to be the place of his throne at which he accepts atonement. See J. Milgrom, Leviticus (AB), 1:1014; J. E. Hartley, Leviticus (WBC), 234-35; and R. E. Averbeck, NIDOTTE 2:691, 699. Cf. NIV “the atonement cover”; NCV “the lid on the Ark”; NLT “the Ark’s cover – the place of atonement.”

[16:1]  ³ tn Heb “in their drawing near to the faces of the Lord.” The rendering here relies on the use of this expression for the very “presence” of God in Exod 33:14-15 and in the Lev 9:24-10:2 passage, where the Nadab and Abihu catastrophe referred to here is narrated.

[8:6]  ⁴ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ⁵ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:10]  ⁶ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ⁷ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:2]  ⁸ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁹ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹⁰ tn Or “mourned greatly for him.”

[5:7]  ¹¹ tn Grk “It happened that after an interval of about three hours.” 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.

[5:7]  ¹² tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[5:8]  ¹³ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ¹⁴ tn Grk “so much,” “as much as this.”

[5:8]  ¹⁵ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ¹⁶ tn Grk “And at once.” 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.

[9:2]  ¹⁷ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ¹⁸ tn Grk “in which [were].”

[9:2]  ¹⁹ tn Grk “which,” describing the outer tent.