Yeremia 15:3

15:3 “I will punish them in four different ways: I will have war kill them. I will have dogs drag off their dead bodies. I will have birds and wild beasts devour and destroy their corpses. ¹ 

Yeremia 36:6

36:6 So you go there the next time all the people of Judah come in from their towns to fast ²  in the Lord’s temple. Read out loud where all of them can hear you what I told you the Lord said, which you wrote in the scroll. ³ 

Yeremia 36:30

36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. ⁴  His dead body will be thrown out to be exposed to scorching heat by day and frost by night. ⁵ 

Yeremia 36:1

Jehoiakim Burns the Scroll Containing the Lord’s Messages

36:1 The Lord spoke to Jeremiah in the fourth year ⁶  that Jehoiakim son of Josiah was ruling over Judah. ⁷ 

Kisah Para Rasul 14:10

14:10 he said with a loud voice, “Stand upright on your feet.” ⁸  And the man ⁹  leaped up and began walking. ¹⁰ 

Kisah Para Rasul 21:23-24

21:23 So do what ¹¹  we tell you: We have four men ¹²  who have taken ¹³  a vow; ¹⁴  21:24 take them and purify ¹⁵  yourself along with them and pay their expenses, ¹⁶  so that they may have their heads shaved. ¹⁷  Then ¹⁸  everyone will know there is nothing in what they have been told ¹⁹  about you, but that you yourself live in conformity with ²⁰  the law. ²¹ 

Kisah Para Rasul 21:2

21:2 We found ²²  a ship crossing over to Phoenicia, ²³  went aboard, ²⁴  and put out to sea. ²⁵ 

Kisah Para Rasul 9:35

9:35 All ²⁶  those who lived in Lydda ²⁷  and Sharon ²⁸  saw him, and they ²⁹  turned ³⁰  to the Lord.

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ³¹  in Damascus, so that if he found any who belonged to the Way, ³²  either men or women, he could bring them as prisoners ³³  to Jerusalem. ³⁴ 

Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ³⁵  “Lord, is this the time when you are restoring the kingdom to Israel?”

[15:3]  ¹ tn The translation attempts to render in understandable English some rather unusual uses of terms here. The verb translated “punish” is often used that way (cf. BDB 823 s.v. פָּקַד Qal.A.3 and compare usage in Jer 11:22, 13:21). However, here it is accompanied by a direct object and a preposition meaning “over” which is usually used in the sense of appointing someone over someone (cf. BDB 823 s.v. פָּקַד Qal.B.1 and compare usage in Jer 51:27). Moreover the word translated “different ways” normally refers to “families,” “clans,” or “guilds” (cf. BDB 1046-47 s.v. מִשְׁפָּחָה for usage). Hence the four things mentioned are referred to figuratively as officers or agents into whose power the Lord consigns them. The Hebrew text reads: “I will appoint over them four guilds, the sword to kill, the dogs to drag away, the birds of the skies and the beasts of the earth to devour and to destroy.”

[36:6]  ² sn Regular fast days were not a part of Israel’s religious calendar. Rather fast days were called on special occasions, i.e., in times of drought or a locust plague (Joel 1:14; 2:15), or during a military crisis (2 Chr 20:3), or after defeat in battle (1 Sam 31:13; 2 Sam 1:12). A fast day was likely chosen for the reading of the scroll because the people would be more mindful of the crisis they were in and be in more of a repentant mood. The events referred to in the study note on v. 1 would have provided the basis for Jeremiah’s anticipation of a fast day when the scroll could be read.

[36:6]  ³ tn Heb “So you go and read from the scroll which you have written from my mouth the words of the Lord in the ears of the people in the house of the Lord on a fast day, and in that way [for the explanation of this rendering see below] you will be reading them in the ears of all Judah [= the people of Judah] who come from their towns [i.e., to the temple to fast].” Again the syntax of the original is awkward, separating several of the qualifying phrases from the word or phrase they are intended to modify. In most of the “literal” English versions the emphasis on “what the Lord said” tends to get lost and it looks like two separate groups are to be addressed rather than one. The intent of the phrase is to define who the people are who will hear; the וַ that introduces the clause is explicative (BDB 252 s.v. וַ 1.b) and the גַּם (gam) is used to emphasize the explicative “all Judah who come in from their towns” (cf. BDB 169 s.v. גַּם 2). If some force were to be given to the “literal” rendering of that particle here it would be “actually.” This is the group that is to be addressed according to v. 3. The complex Hebrew sentence has been restructured to include all the relevant information in more comprehensible and shorter English sentences.

[36:30]  ⁴ sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).

[36:30]  ⁵ sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

[36:1]  ⁶ sn The fourth year that Jehoiakim…was ruling over Judah would have been 605/4 b.c. Jehoiakim began his rule in 609/8 b.c. after his father Josiah was killed by Pharaoh Necho at Megiddo. Necho had installed him as puppet king in place of his brother Jehoahaz who was deposed by Necho after a reign of only three months (2 Kgs 23:31-35). According to Jer 46:2 that was the year in which Nebuchadnezzar defeated Jehoiakim’s suzerain Necho at Carchemish. That was also the same year that Jerusalem came under attack and submitted to Babylonian control after a brief siege (Dan 1:1; see the study note on 25:1 for the reason for the difference in the dating between Jer 25:1; 36:2 and Dan 1:1). These events confirmed what Jeremiah had been saying about the foe from the north (4:6; 6:1; 15:12) and would have provided the impetus for the hopes that the people would repent if they were reminded about what Jeremiah had been saying.

[36:1]  ⁷ tn Heb “This word came to Jeremiah from the Lord in the fourth year of Jehoiakim son of Josiah the king of Judah, saying.”

[14:10]  ⁸ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ¹⁰ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[21:23]  ¹¹ tn Grk “do this that.”

[21:23]  ¹² tn Grk “There are four men here.”

[21:23]  ¹³ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ¹⁴ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24]  ¹⁵ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ¹⁶ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ¹⁷ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ¹⁸ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ¹⁹ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ²⁰ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ²¹ sn The law refers to the law of Moses.

[21:2]  ²² 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]  ²³ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²⁴ 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]  ²⁵ 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.”

[9:35]  ²⁶ tn Grk “And all.” 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.

[9:35]  ²⁷ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ²⁸ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ²⁹ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ³⁰ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:2]  ³¹ sn See the note on synagogue in 6:9.

[9:2]  ³² sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ³³ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ³⁴ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:6]  ³⁵ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.