Yeremia 29:2

29:2 He sent it after King Jeconiah, the queen mother, the palace officials, ¹  the leaders of Judah and Jerusalem, the craftsmen, and the metal workers had been exiled from Jerusalem. ² 

Yeremia 38:7

An Ethiopian Official Rescues Jeremiah from the Cistern

38:7 An Ethiopian, Ebed Melech, ³  a court official in the royal palace, heard that Jeremiah had been put ⁴  in the cistern. While the king was holding court ⁵  at the Benjamin Gate,

Yeremia 38:2

38:2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease. ⁶  Those who leave the city and surrender to the Babylonians ⁷  will live. They will escape with their lives.’” ⁸ 

Kisah Para Rasul 24:12

24:12 They did not find me arguing ⁹  with anyone or stirring up a crowd ¹⁰  in the temple courts ¹¹  or in the synagogues ¹²  or throughout the city, ¹³ 

Kisah Para Rasul 24:15

24:15 I have ¹⁴  a hope in God (a hope ¹⁵  that ¹⁶  these men ¹⁷  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ¹⁸ 

[29:2]  ¹ tn This term is often mistakenly understood to refer to a “eunuch.” It is clear, however, in Gen 39:1 that “eunuchs” could be married. On the other hand it is clear from Isa 59:3-5 that some who bore this title could not have children. In this period, it is possible that the persons who bore this title were high officials like the rab saris who was a high official in the Babylonian court (cf. Jer 39:3, 13; 52:25). For further references see HALOT 727 s.v. סָרִיס 1.c.

[29:2]  ² sn See 2 Kgs 24:14-16 and compare the study note on Jer 24:1.

[38:7]  ³ sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18).

[38:7]  ⁴ tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” has been used to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch” see the translator’s note on 29:2 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian see the study note on 13:23.

[38:7]  ⁵ tn Heb “And the king was sitting in the Benjamin Gate.” This clause is circumstantial to the following clause; thus “while the king was…” Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator’s note there for further references). Hence the translation uses “sitting” with the more technical “holding court” to better reflect the probable situation.

[38:2]  ⁶ tn Heb “by sword, by starvation, or by disease.”

[38:2]  ⁷ tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on 21:4.

[38:2]  ⁸ tn Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on 21:9. The words and “he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”

[38:2]  sn See Jer 21:9 for this prophecy.

[24:12]  ⁹ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ¹⁰ 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]  ¹¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

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

[24:12]  ¹³ 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.

[24:15]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ¹⁸ 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).