Yeremia 1:3
Konteks1:3 The Lord also spoke to him when Jehoiakim son of Josiah ruled over Judah, and he continued to speak to him until the fifth month of the eleventh year 1 that Zedekiah son of Josiah ruled over Judah. That was when the people of Jerusalem 2 were taken into exile. 3
Yeremia 25:1
Konteks25:1 In the fourth year that Jehoiakim son of Josiah was king of Judah, the Lord spoke to Jeremiah 4 concerning all the people of Judah. (That was the same as the first year that Nebuchadnezzar was king of Babylon.) 5
Yeremia 27:1
Konteks27:1 The Lord spoke to Jeremiah 6 early in the reign of Josiah’s son, King Zedekiah of Judah. 7
Yeremia 35:1
Konteks35:1 The Lord spoke to Jeremiah when Jehoiakim 8 son of Josiah was ruling over Judah. 9
Yeremia 36:1-2
Konteks36:1 The Lord spoke to Jeremiah in the fourth year 10 that Jehoiakim son of Josiah was ruling over Judah. 11 36:2 “Get a scroll. 12 Write on it everything I have told you to say 13 about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now. 14
Kisah Para Rasul 23:34
Konteks23:34 When the governor 15 had read 16 the letter, 17 he asked 18 what province he was from. 19 When he learned 20 that he was from Cilicia, 21
Kisah Para Rasul 23:2
Konteks23:2 At that 22 the high priest Ananias ordered those standing near 23 Paul 24 to strike 25 him on the mouth.
Kisah Para Rasul 1:4-5
Konteks1:4 While he was with them, 26 he declared, 27 “Do not leave Jerusalem, 28 but wait there 29 for what my 30 Father promised, 31 which you heard about from me. 32 1:5 For 33 John baptized with water, but you 34 will be baptized with the Holy Spirit not many days from now.”
[1:3] 1 sn This would have been August, 586
[1:3] 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:3] 3 tn Heb “and it [the word of the
[25:1] 4 tn Heb “The word was to Jeremiah.” It is implicit from the context that it was the
[25:1] 5 sn The year referred to would be 605
[27:1] 6 sn The names of Jeremiah and of Nebuchadnezzar are spelled differently in the Hebrew of chapter 27-29. That and other literary features show that these three chapters are all closely related. The events of these three chapters all take place within the space of one year (cf. 28:1; 29:17).
[27:1] 7 tc The reading here is based on a few Hebrew
[27:1] sn If the text of 28:1 is correct, the date here would be sometime in the fourth year of Zedekiah which would be 594/3
[35:1] 8 sn The introductory statement here shows that this incident is earlier than those in Jer 32–34 which all take place in the reign of Zedekiah. Jehoiakim ruled from 609/8
[35:1] 9 tn Heb “The word which came to Jeremiah from the
[36:1] 10 sn The fourth year that Jehoiakim…was ruling over Judah would have been 605/4
[36:1] 11 tn Heb “This word came to Jeremiah from the
[36:2] 12 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] 13 sn The intent is hardly that of giving a verbatim report of everything that the
[36:2] 14 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
[23:34] 15 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
[23:34] 16 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
[23:34] 17 tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
[23:34] 18 tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.
[23:34] 19 sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.
[23:34] 20 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
[23:34] 21 sn Cilicia was a province in northeastern Asia Minor.
[23:2] 22 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
[23:2] 23 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
[23:2] 24 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:2] 25 tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.
[1:4] 26 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
[1:4] 27 tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
[1:4] 28 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 29 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
[1:4] 30 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[1:4] 31 tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
[1:4] 32 tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.
[1:5] 33 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.