Yeremia 36:10

36:10 At that time Baruch went into the temple of the Lord. He stood in the entrance of the room of Gemariah the son of Shaphan who had been the royal secretary. ¹  That room was in the upper court ²  near the entrance of the New Gate. ³  There, where all the people could hear him, he read from the scroll what Jeremiah had said. ⁴ 

Yeremia 36:2

36:2 “Get a scroll. ⁵  Write on it everything I have told you to say ⁶  about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now. ⁷ 

Kisah Para Rasul 22:12-14

22:12 A man named Ananias, ⁸  a devout man according to the law, ⁹  well spoken of by all the Jews who live there, ¹⁰  22:13 came ¹¹  to me and stood beside me ¹²  and said to me, ‘Brother Saul, regain your sight!’ ¹³  And at that very moment ¹⁴  I looked up and saw him. ¹⁵  22:14 Then he said, ‘The God of our ancestors ¹⁶  has already chosen ¹⁷  you to know his will, to see ¹⁸  the Righteous One, ¹⁹  and to hear a command ²⁰  from his mouth,

Kisah Para Rasul 25:22

25:22 Agrippa ²¹  said to Festus, ²²  “I would also like to hear the man myself.” “Tomorrow,” he replied, ²³  “you will hear him.”

Kisah Para Rasul 25:2

25:2 So the chief priests and the most prominent men ²⁴  of the Jews brought formal charges ²⁵  against Paul to him.

Kisah Para Rasul 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ²⁶  and let there be no one to live in it,’ ²⁷  and ‘Let another take his position of responsibility.’ ²⁸ 

[36:10]  ¹ sn Shaphan had been the royal secretary under Jehoiakim’s father’s rule. During the course of his official duties the book of the law had been discovered and he had read it and reported its contents to Josiah who instituted sweeping reforms on the basis of his obedience to it. (See 2 Kgs 22 and note especially vv. 3, 8, 10.) If the Shaphan mentioned in 26:14 is the same person as this, Gemariah would have been the brother of the man who spoke up on Jeremiah’s behalf when the priests and prophets sought to have him killed.

[36:10]  ² sn It is generally agreed that this is the same as the inner court mentioned in 1 Kgs 6:36; 7:12. It is called “upper” here because it stood above (cf. 1 Kgs 7:12) the outer court where all the people were standing.

[36:10]  ³ sn The New Gate is the same gate where Jeremiah had been accused of falsely claiming the Lord’s authority for his “treasonous” prophecies according to 26:10-11. See the study note on 26:10 for more details about the location of this gate.

[36:10]  ⁴ tn The syntax of the original is complicated due to all the qualifying terms: Heb “And Baruch read from the scroll the words of Jeremiah in the house of the Lord in (i.e., in the entrance of) the room of Gemariah son of Shaphan the scribe in the upper court at the entrance of the New Gate in the house of the Lord in the ears of all the people.” The sentence has been broken down and restructured to contain all the same information in shorter English sentences that better conform with contemporary English style.

[36:2]  ⁵ sn Heb “a roll [or scroll] of a document.” Scrolls consisted of pieces of leather or parchment sewn together and rolled up on wooden rollers. The writing was written from right to left and from top to bottom in columns and the scroll unrolled from the left roller and rolled onto the right one as the scroll was read. The scroll varied in length depending on the contents. This scroll was probably not all that long since it was read three times in a single day (vv. 10-11, 15-16, 21-23).

[36:2]  ⁶ sn The intent is hardly that of giving a verbatim report of everything that the Lord had told him to say or of everything that he had actually said. What the scroll undoubtedly contained was a synopsis of Jeremiah’s messages as constructed from his memory.

[36:2]  ⁷ sn This refers to the messages that Jeremiah delivered during the last eighteen years of Josiah, the three month reign of Jehoahaz and the first four years of Jehoiakim’s reign (the period between Josiah’s thirteenth year [cf. 1:2] and the fourth year of Jehoiakim [v. 1]). The exact content of this scroll is unknown since many of the messages in the present book are undated. It is also not known what relation this scroll had to the present form of the book of Jeremiah, since this scroll was destroyed and another one written that contained more than this one did (cf. v. 32). Since Jeremiah continued his ministry down to the fall of Jerusalem in 587/6 b.c. (1:2) and beyond (cf. Jer 40-44) much more was added to those two scrolls even later.

[22:12]  ⁸ tn Grk “a certain Ananias.”

[22:12]  ⁹ sn The law refers to the law of Moses.

[22:12]  ¹⁰ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:13]  ¹¹ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹² tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹³ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ¹⁴ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ¹⁵ tn Grk “I looked up to him.”

[22:14]  ¹⁶ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ¹⁷ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹⁸ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ¹⁹ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ²⁰ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[25:22]  ²¹ sn See the note on King Agrippa in 25:13.

[25:22]  ²² sn See the note on Porcius Festus in 24:27.

[25:22]  ²³ tn Grk “said.”

[25:2]  ²⁴ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

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

[25:2]  sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

[1:20]  ²⁶ tn Or “uninhabited” or “empty.”

[1:20]  ²⁷ sn A quotation from Ps 69:25.

[1:20]  ²⁸ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.