Yeremia 28:3

28:3 Before two years are over, I will bring back to this place everything that King Nebuchadnezzar of Babylon took from it and carried away to Babylon.

Yeremia 28:2

28:2 “The Lord God of Israel who rules over all ¹  says, ‘I will break the yoke of servitude ²  to the king of Babylon.

Kisah Para Rasul 24:13

24:13 nor can they prove ³  to you the things ⁴  they are accusing me of doing. ⁵ 

Kisah Para Rasul 24:2

24:2 When Paul ⁶  had been summoned, Tertullus began to accuse him, ⁷  saying, “We have experienced a lengthy time ⁸  of peace through your rule, ⁹  and reforms ¹⁰  are being made in this nation ¹¹  through your foresight. ¹² 

Kisah Para Rasul 1:7-10

1:7 He told them, “You are not permitted to know ¹³  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹⁴  of the earth.” 1:9 After ¹⁵  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ¹⁶  they were still staring into the sky while he was going, suddenly ¹⁷  two men in white clothing stood near them

Daniel 1:2

1:2 Now the Lord ¹⁸  delivered ¹⁹  King Jehoiakim of Judah into his power, ²⁰  along with some of the vessels ²¹  of the temple of God. ²²  He brought them to the land of Babylonia ²³  to the temple of his god ²⁴  and put ²⁵  the vessels in the treasury of his god.

¹ tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.

² sn See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22).

³ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.

⁴ tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

⁵ tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.

⁶ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

⁷ tn Or “began to bring charges, saying.”

⁸ tn Grk “experienced much peace.”

⁹ tn Grk “through you” (“rule” is implied).

¹⁰ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

¹¹ tn Or “being made for this people.”

¹² sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

¹³ tn Grk “It is not for you to know.”

¹⁴ tn Or “to the ends.”

¹⁵ tn Grk “And after.” 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.

¹⁶ tn Grk “And as.” 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.

¹⁷ tn Grk “behold.”

¹⁸ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

¹⁹ tn Heb “gave.”

²⁰ tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.

²¹ tn Or “utensils”; or “articles.”

²² tn Heb “house of God.”

²³ sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9; Josh 7:21; Isa 11:11; Zech 5:11).

²⁴ tn Or “gods” (NCV, NRSV, TEV; also later in this verse). The Hebrew term can be used as a numerical plural for many gods or as a plural of majesty for one particular god. Since Nebuchadnezzar was a polytheist, it is not clear if the reference here is to many gods or one particular deity. The plural of majesty, while normally used for Israel’s God, is occasionally used of foreign gods (cf. BDB 43 s.v. אֱלֹהִים 1, 2). See Judg 11:24 (of the Moabite god Chemosh); 1 Sam 5:7 (of the Philistine god Dagon); 1 Kgs 11:33 (of the Canaanite goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom); 2 Kgs 19:37 (of the Assyrian god Nisroch). Since gods normally had their own individual temples, Dan 1:2 probably refers to a particular deity, perhaps Marduk, the supreme god of Babylon, or Marduk’s son Nabu, after whom Nebuchadnezzar was named. The name Nebuchadnezzar means “Nabu has protected the son who will inherit” (HALOT 660 s.v. נְבוּכַדְרֶאצַּר). For a discussion of how temples functioned in Babylonian religion see H. Ringgren, Religions of the Ancient Near East, 77-81.

²⁵ tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.