Yeremia 27:20

27:20 He has already spoken about these things that King Nebuchadnezzar of Babylon did not take away when he carried Jehoiakim’s son King Jeconiah of Judah and the nobles of Judah and Jerusalem away as captives. ¹ 

Yeremia 28:4

28:4 I will also bring back to this place Jehoiakim’s son King Jeconiah of Judah and all the exiles who were taken to Babylon.’ Indeed, the Lord affirms, ²  ‘I will break the yoke of servitude to the king of Babylon.’”

Yeremia 28:2

28:2 “The Lord God of Israel who rules over all ³  says, ‘I will break the yoke of servitude ⁴  to the king of Babylon.

Kisah Para Rasul 24:12-16

24:12 They did not find me arguing ⁵  with anyone or stirring up a crowd ⁶  in the temple courts ⁷  or in the synagogues ⁸  or throughout the city, ⁹  24:13 nor can they prove ¹⁰  to you the things ¹¹  they are accusing me of doing. ¹²  24:14 But I confess this to you, that I worship ¹³  the God of our ancestors ¹⁴  according to the Way (which they call a sect), believing everything that is according to the law ¹⁵  and that is written in the prophets. 24:15 I have ¹⁶  a hope in God (a hope ¹⁷  that ¹⁸  these men ¹⁹  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ²⁰  24:16 This is the reason ²¹  I do my best to always ²²  have a clear ²³  conscience toward God and toward people. ²⁴ 

Kisah Para Rasul 24:2

24:2 When Paul ²⁵  had been summoned, Tertullus began to accuse him, ²⁶  saying, “We have experienced a lengthy time ²⁷  of peace through your rule, ²⁸  and reforms ²⁹  are being made in this nation ³⁰  through your foresight. ³¹ 

Kisah Para Rasul 1:9-10

1:9 After ³²  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ³³  they were still staring into the sky while he was going, suddenly ³⁴  two men in white clothing stood near them

[27:20]  ¹ tn 27:19-20 are all one long sentence in Hebrew. It has been broken up for the sake of English style. Some of the sentences still violate contemporary English style (e.g., v. 20) but breaking them down any further would lose the focus. For further discussion see the study note on v. 21.

[28:4]  ² tn Heb “Oracle of the Lord.”

[28:4]  sn Notice again that the “false” prophet uses the same formula and claims the same source for his message as the true prophet has (cf. 27:22).

[28:2]  ³ 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.

[28:2]  ⁴ 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).

[24:12]  ⁵ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ⁶ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ⁷ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ⁸ sn See the note on synagogue in 6:9.

[24:12]  ⁹ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:13]  ¹⁰ 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.”

[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.

[24:13]  ¹¹ 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.

[24:13]  ¹² 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.

[24:14]  ¹³ tn Or “serve.”

[24:14]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[24:14]  ¹⁵ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[24:15]  ¹⁶ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ¹⁷ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ¹⁸ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ¹⁹ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ²⁰ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:16]  ²¹ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ²² tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ²³ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ²⁴ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:2]  ²⁵ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ²⁶ tn Or “began to bring charges, saying.”

[24:2]  ²⁷ tn Grk “experienced much peace.”

[24:2]  ²⁸ tn Grk “through you” (“rule” is implied).

[24:2]  ²⁹ 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).

[24:2]  ³⁰ tn Or “being made for this people.”

[24:2]  ³¹ 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]).

[1:9]  ³² 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.

[1:10]  ³³ 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.

[1:10]  ³⁴ tn Grk “behold.”