Yeremia 32:1-3

Jeremiah Buys a Field

32:1 In the tenth year that Zedekiah was ruling over Judah the Lord spoke to Jeremiah. ¹  That was the same as the eighteenth year of Nebuchadnezzar.

32:2 Now at that time, ²  the armies of the king of Babylon were besieging Jerusalem. ³  The prophet Jeremiah was confined in the courtyard of the guardhouse ⁴  attached to the royal palace of Judah. 32:3 For King Zedekiah ⁵  had confined Jeremiah there after he had reproved him for prophesying as he did. He had asked Jeremiah, “Why do you keep prophesying these things? Why do you keep saying that the Lord says, ‘I will hand this city over to the king of Babylon? I will let him capture it. ⁶ 

Yeremia 37:1

Introduction to Incidents During the Reign of Zedekiah

37:1 Zedekiah son of Josiah succeeded Jeconiah ⁷  son of Jehoiakim as king. He was elevated to the throne of the land of Judah by King Nebuchadnezzar of Babylon. ⁸ 

Yeremia 52:1-3

The Fall of Jerusalem

52:1 ⁹ Zedekiah was twenty-one years old when he became king, and he ruled in Jerusalem ¹⁰  for eleven years. His mother’s name was Hamutal ¹¹  daughter of Jeremiah, from Libnah. 52:2 He did what displeased the Lord ¹²  just as Jehoiakim had done.

52:3 What follows is a record of what happened to Jerusalem and Judah because of the Lord’s anger when he drove them out of his sight. ¹³  Zedekiah rebelled against the king of Babylon.

Yeremia 52:2

52:2 He did what displeased the Lord ¹⁴  just as Jehoiakim had done.

Kisah Para Rasul 24:17-18

24:17 After several years ¹⁵  I came to bring to my people gifts for the poor ¹⁶  and to present offerings, ¹⁷  24:18 which I was doing when they found me in the temple, ritually purified, ¹⁸  without a crowd or a disturbance. ¹⁹ 

Kisah Para Rasul 24:1

The Accusations Against Paul

24:1 After five days the high priest Ananias ²⁰  came down with some elders and an attorney ²¹  named ²²  Tertullus, and they ²³  brought formal charges ²⁴  against Paul to the governor.

Kisah Para Rasul 3:15

3:15 You killed ²⁵  the Originator ²⁶  of life, whom God raised ²⁷  from the dead. To this fact we are witnesses! ²⁸ 

Kisah Para Rasul 3:2

3:2 And a man lame ²⁹  from birth ³⁰  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ³¹  so he could beg for money ³²  from those going into the temple courts. ³³ 

Kisah Para Rasul 1:10-13

1:10 As ³⁴  they were still staring into the sky while he was going, suddenly ³⁵  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ³⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ³⁷  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ³⁸  from the mountain ³⁹  called the Mount of Olives ⁴⁰  (which is near Jerusalem, a Sabbath day’s journey ⁴¹  away). 1:13 When ⁴²  they had entered Jerusalem, ⁴³  they went to the upstairs room where they were staying. Peter ⁴⁴  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ⁴⁵ 

[32:1]  ¹ tn Heb “The word which came to Jeremiah from the Lord in the eleventh year of…” See 7:1; 11:1; 18:1; 21:1; 30:1 for this same formula.

[32:1]  sn The dating formulas indicate that the date was 588/87 b.c. Zedekiah had begun to reign in 598/97 and Nebuchadnezzar had begun to reign in 605/604 b.c. The dating of Nebuchadnezzar’s rule here includes the partial year before he was officially crowned on New Year’s day. See the translator’s note on 25:1 for the method of dating a king’s reign.

[32:2]  ² sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the Lord said in v. 7. The background is significant because it shows that Jeremiah was predicting the fall of the city and the kingdom and was being held prisoner for doing so. Despite this pessimistic outlook, the Lord wanted Jeremiah to demonstrate his assurance of the future restoration (which has been the topic of the two preceding chapters) by buying a field as a symbolic act that the Israelites would again one day regain possession of their houses, fields, and vineyards (vv. 15, 44). (For other symbolic acts with prophetic import see Jer 13, 19.)

[32:2]  ³ sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88 b.c.). It had been interrupted while the Babylonian army was occupied with fighting against an Egyptian force that had invaded Judah. During this period of relaxed siege Jeremiah had attempted to go to his home town in Anathoth to settle some property matters, had been accused of treason, and been thrown into a dungeon (37:11-15). After appealing to Zedekiah he had been moved from the dungeon to the courtyard of the guardhouse connected to the palace (37:21) where he remained confined until Jerusalem was captured in 587/86 b.c. (38:28).

[32:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[32:2]  ⁴ tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet ha’esur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkele’]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15) Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound” as NJPS interpret but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39 where reference is made to a Gate of the Guard/Guardhouse) used here for housing political prisoners who did not deserve death or solitary confinement as some of the officials though Jeremiah did.

[32:3]  ⁵ tn Heb “Zedekiah king of Judah.”

[32:3]  ⁶ tn The translation represents an attempt to break up a very long Hebrew sentence with several levels of subordination and embedded quotations and also an attempt to capture the rhetorical force of the question “Why…” which is probably an example of what E. W. Bullinger (Figures of Speech, 953-54) calls a rhetorical question of expostulation or remonstrance (cf. the note on 26:9 and compare also the question in 36:29. In all three of these cases NJPS translates “How dare you…” which captures the force nicely). The Hebrew text reads, “For Zedekiah king of Judah had confined him, saying, ‘Why are you prophesying, saying, “Thus says the Lord, ‘Behold I am giving this city into the hands of the king of Babylon and he will capture it.’”’”

[37:1]  ⁷ tn Heb “Coniah.” For explanation of the rendering here see the translator’s note on 22:4.

[37:1]  ⁸ tn Heb “And Zedekiah son of Josiah whom Nebuchadnezzar king of Babylon made king in the land of Judah ruled as king instead of Coniah son of Jehoiakim.” The sentence has been restructured and simplified to better conform to contemporary English style.

[52:1]  ⁹ sn This final chapter does not mention Jeremiah, but its description of the downfall of Jerusalem and exile of the people validates the prophet’s ministry.

[52:1]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[52:1]  ¹¹ tn Some textual witnesses support the Kethib (consonantal text) in reading “Hamital.”

[52:2]  ¹² tn Heb “what was evil in the eyes of the Lord.”

[52:3]  ¹³ tn Heb “Surely (or “for”) because of the anger of the Lord this happened in Jerusalem and Judah until he drove them out from upon his face.” For the phrase “drive out of his sight,” see 7:15.

[52:2]  ¹⁴ tn Heb “what was evil in the eyes of the Lord.”

[24:17]  ¹⁵ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ¹⁶ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ¹⁷ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:18]  ¹⁸ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ¹⁹ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:1]  ²⁰ sn Ananias was in office from a.d. 47-59.

[24:1]  ²¹ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ²² tn Grk “an attorney, a certain Tertullus.”

[24:1]  ²³ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ²⁴ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[3:15]  ²⁵ tn Or “You put to death.”

[3:15]  ²⁶ tn Or “Founder,” “founding Leader.”

[3:15]  ²⁷ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²⁸ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[3:2]  ²⁹ tn Or “crippled.”

[3:2]  ³⁰ tn Grk “from his mother’s womb.”

[3:2]  ³¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ³² tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ³³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[1:10]  ³⁴ 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]  ³⁵ tn Grk “behold.”

[1:11]  ³⁶ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ³⁷ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³⁹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ⁴⁰ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁴¹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ⁴² tn Grk “And when.” 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.

[1:13]  ⁴³ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ⁴⁴ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ⁴⁵ tn The words “were there” are not in the Greek text, but are implied.