Yeremia 1:2

1:2 The Lord ¹  began to speak to him ²  in the thirteenth year that Josiah son of Amon ruled over Judah.

Yeremia 1:1

The Superscription

1:1 The following is a record of what Jeremiah son of Hilkiah prophesied. ³  He was one of the priests who lived at Anathoth in the territory of the tribe of Benjamin.

Kisah Para Rasul 22:3

22:3 “I am a Jew, ⁴  born in Tarsus in Cilicia, but brought up ⁵  in this city, educated with strictness ⁶  under ⁷  Gamaliel ⁸  according to the law of our ancestors, ⁹  and was ¹⁰  zealous ¹¹  for God just as all of you are today.

Kisah Para Rasul 22:2

22:2 (When they heard ¹²  that he was addressing ¹³  them in Aramaic, ¹⁴  they became even ¹⁵  quieter.) ¹⁶  Then ¹⁷  Paul said,

Kisah Para Rasul 1:3

1:3 To the same apostles ¹⁸  also, after his suffering, ¹⁹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ²⁰  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ²¹  of the earth.”

[1:2]  ¹ sn The translation reflects the ancient Jewish tradition of substituting the word for “Lord” for the proper name for Israel’s God which is now generally agreed to have been Yahweh. Jewish scribes wrote the consonants YHWH but substituted the vowels for the word “Lord.” The practice of calling him “Lord” rather than using his proper name is also reflected in the Greek translation which is the oldest translation of the Hebrew Bible. The meaning of the name Yahweh occurs in Exod 3:13-14 where God identifies himself as the God of Abraham, Isaac, and Jacob and tells Moses that his name is “I am” (אֶהְיֶה, ’ehyeh). However, he instructs the Israelites to refer to him as YHWH (“Yahweh” = “He is”); see further Exod 34:5-6.

[1:2]  ² tn Heb “to whom the word of the Lord came.” The present translation is more in keeping with contemporary English idiom. The idea of “began to speak” comes from the context where the conclusion of his speaking is signaled by the phrases “until the end of the eleventh year of Zedekiah” and “until the people of Jerusalem were taken into exile” in v. 3.

[1:1]  ³ tn Or “This is a record of what Jeremiah prophesied and did”; Heb “The words [or affairs] of Jeremiah.” The phrase could refer to either the messages of Jeremiah recorded in the book or to both his messages and the biographical (and autobiographical) narratives recorded about him in the book. Since the phrase is intended to serve as the title or superscription for the whole book and recurs again in 51:64 at the end of the book before the final appendix, it might refer to the latter. The expression “The words of [someone]” is a standard introductory formula (Deut 29:1[28:69]; 2 Sam 23:1; Amos 1:1; Eccl 1:1; Neh 1:1).

[22:3]  ⁴ tn Grk “a Jewish man.”

[22:3]  ⁵ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ⁶ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ⁷ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ⁸ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[22:3]  ⁹ tn Or “our forefathers.”

[22:3]  ¹⁰ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ¹¹ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:2]  ¹² tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹³ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹⁴ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁵ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹⁶ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ¹⁷ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[1:3]  ¹⁸ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ¹⁹ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ²⁰ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:8]  ²¹ tn Or “to the ends.”