Yeremia 36:3

36:3 Perhaps when the people of Judah hear about all the disaster I intend to bring on them, they will all stop doing the evil things they have been doing. ¹  If they do, I will forgive their sins and the wicked things they have done.” ² 

Yeremia 36:1

Jehoiakim Burns the Scroll Containing the Lord’s Messages

36:1 The Lord spoke to Jeremiah in the fourth year ³  that Jehoiakim son of Josiah was ruling over Judah. ⁴ 

Kisah Para Rasul 8:33-36

8:33 In humiliation ⁵  justice was taken from him. ⁶ 

Who can describe his posterity? ⁷ 

For his life was taken away ⁸  from the earth.” ⁹ 

8:34 Then the eunuch said ¹⁰  to Philip, “Please tell me, ¹¹  who is the prophet saying this about – himself or someone else?” ¹²  8:35 So Philip started speaking, ¹³  and beginning with this scripture ¹⁴  proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ¹⁵  from being baptized?”

Kisah Para Rasul 8:2

8:2 Some ¹⁶  devout men buried Stephen and made loud lamentation ¹⁷  over him. ¹⁸ 

Kisah Para Rasul 1:12-13

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹⁹  from the mountain ²⁰  called the Mount of Olives ²¹  (which is near Jerusalem, a Sabbath day’s journey ²²  away). 1:13 When ²³  they had entered Jerusalem, ²⁴  they went to the upstairs room where they were staying. Peter ²⁵  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. ²⁶ 

Daniel 9:13

9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify ²⁷  the LORD our God by turning back from our sin and by seeking wisdom ²⁸  from your reliable moral standards. ²⁹ 

Hosea 5:15--6:1

5:15 Then I will return again to my lair

until they have suffered their punishment. ³⁰ 

Then they will seek me; ³¹ 

in their distress they will earnestly seek me.

Superficial Repentance Breeds False Assurance of God’s Forgiveness

6:1 “Come on! Let’s return to the Lord!

He himself has torn us to pieces,

but he will heal us!

He has injured ³²  us,

but he will bandage our wounds!

Hosea 14:1-3

Prophetic Call to Genuine Repentance

14:1 Return, O Israel, to the Lord your God,

for your sin has been your downfall! ³³ 

14:2 Return to the Lord and repent! ³⁴ 

Say to him: “Completely ³⁵  forgive our iniquity;

accept ³⁶  our penitential prayer, ³⁷ 

that we may offer the praise of our lips as sacrificial bulls. ³⁸ 

14:3 Assyria cannot save us;

we will not ride warhorses.

We will never again say, ‘Our gods’

to what our own hands have made.

For only you will show compassion to Orphan Israel!” ³⁹ 

[36:3]  ¹ tn Heb “will turn each one from his wicked way.”

[36:3]  ² tn Heb “their iniquity and their sin.”

[36:3]  sn The offer of withdrawal of punishment for sin is consistent with the principles of Jer 18:7-8 and the temple sermon delivered early in the reign of this king (cf. 26:1-3; 7:5-7).

[36:1]  ³ 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]  ⁴ tn Heb “This word came to Jeremiah from the Lord in the fourth year of Jehoiakim son of Josiah the king of Judah, saying.”

[8:33]  ⁵ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁶ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁷ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ⁸ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ⁹ sn A quotation from Isa 53:7-8.

[8:34]  ¹⁰ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ¹¹ tn Grk “I beg you,” “I ask you.”

[8:34]  ¹² sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:35]  ¹³ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ¹⁴ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:36]  ¹⁵ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:2]  ¹⁶ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹⁷ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹⁸ tn Or “mourned greatly for him.”

[1:12]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn The words “were there” are not in the Greek text, but are implied.

[9:13]  ²⁷ tn Heb “we have not pacified the face of.”

[9:13]  ²⁸ tn Or “by gaining insight.”

[9:13]  ²⁹ tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

[5:15]  ³⁰ tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”

[5:15]  ³¹ tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”

[6:1]  ³² tn “has struck”; NRSV “struck down.”

[14:1]  ³³ tn Heb “For you have stumbled in your iniquity”; NASB, NRSV “because of your iniquity.”

[14:2]  ³⁴ tn Heb “Take words with you and return to the Lord” (so NASB, NIV, NRSV).

[14:2]  ³⁵ tn The word order כָּל־תִּשָּׂא עָוֹן (kol-tisa’ ’avon) is syntactically awkward. The BHS editors suggest rearranging the word order: תִּשָּׂא כָּל־עוֹן (“Forgive all [our] iniquity!”). However, Gesenius suggests that כָּל (“all”) does not function as the construct in the genitive phrase כָּל־עוֹן (“all [our] iniquity”); it functions adverbially modifying the verb תִּשָּׂא (“Completely forgive!”; see GKC 415 §128.e).

[14:2]  ³⁶ sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin.

[14:2]  ³⁷ tn Heb “and accept [our] speech.” The word טוֹב (tov) is often confused with the common homonymic root I טוֹב (tov, “good”; BDB 373 s.v. I טוֹב). However, this is probably IV טוֹב (tov, “word, speech”; HALOT 372 s.v. IV טוֹב), a hapax legomenon that is related to the verb טבב (“to speak”; HALOT 367 s.v. טבב) and the noun טִבָּה (tibbah, “rumor”; HALOT 367 s.v. טִבָּה). The term טוֹב (“word; speech”) refers to the repentant prayer mentioned in 14:1-3. Most translations relate it to I טוֹב and treat it as (1) accusative direct object: “accept that which is good” (RSV, NJPS), “Accept our good sacrifices” (CEV), or (2) adverbial accusative of manner: “receive [us] graciously” (KJV, NASB, NIV). Note TEV, however, which follows the suggestion made here: “accept our prayer.”

[14:2]  ³⁸ tc The MT reads פָרִים (farim, “bulls”), but the LXX reflects פְּרִי (pÿri, “fruit”), a reading followed by NASB, NIV, NRSV: “that we may offer the fruit of [our] lips [as sacrifices to you].” Although the Greek expression in Heb 13:15 (καρπὸν χειλέων, karpon xeilewn, “the fruit of lips”) reflects this LXX phrase, the MT makes good sense as it stands; NT usage of the LXX should not be considered decisive in resolving OT textual problems. The noun פָרִים (parim, “bulls”) functions as an adverbial accusative of state.

[14:3]  ³⁹ tn Heb “For the orphan is shown compassion by you.” The present translation takes “orphan” as a figurative reference to Israel, which is specified in the translation for clarity.