Yeremia 23:17

23:17 They continually say ¹  to those who reject what the Lord has said, ² 

‘Things will go well for you!’ ³ 

They say to all those who follow the stubborn inclinations of their own hearts,

‘Nothing bad will happen to you!’

Yeremia 29:9

29:9 They are prophesying lies to you and claiming my authority to do so. ⁴  But I did not send them. I, the Lord, affirm it!’ ⁵ 

Yeremia 29:1

Jeremiah’s Letter to the Exiles

29:1 The prophet Jeremiah sent a letter to the exiles Nebuchadnezzar had carried off from Jerusalem ⁶  to Babylon. It was addressed to the elders who were left among the exiles, to the priests, to the prophets, and to all the other people who were exiled in Babylon. ⁷ 

Kisah Para Rasul 13:18

13:18 For ⁸  a period of about forty years he put up with ⁹  them in the wilderness. ¹⁰ 

Kisah Para Rasul 22:6

22:6 As ¹¹  I was en route and near Damascus, ¹²  about noon a very bright ¹³  light from heaven ¹⁴  suddenly flashed ¹⁵  around me.

Kisah Para Rasul 22:11-12

22:11 Since I could not see because of ¹⁶  the brilliance ¹⁷  of that light, I came to Damascus led by the hand of ¹⁸  those who were with me. 22:12 A man named Ananias, ¹⁹  a devout man according to the law, ²⁰  well spoken of by all the Jews who live there, ²¹ 

Kisah Para Rasul 22:2

22:2 (When they heard ²²  that he was addressing ²³  them in Aramaic, ²⁴  they became even ²⁵  quieter.) ²⁶  Then ²⁷  Paul said,

Kisah Para Rasul 18:10

18:10 because I am with you, and no one will assault ²⁸  you to harm ²⁹  you, because I have many people in this city.”

Kisah Para Rasul 18:22-23

18:22 and when he arrived ³⁰  at Caesarea, ³¹  he went up and greeted ³²  the church at Jerusalem ³³  and then went down to Antioch. ³⁴  18:23 After he spent ³⁵  some time there, Paul left and went through the region of Galatia ³⁶  and Phrygia, ³⁷  strengthening all the disciples.

Amsal 14:7

14:7 Leave the presence of a foolish person, ³⁸ 

or ³⁹  you will not understand ⁴⁰  wise counsel. ⁴¹ 

Yehezkiel 13:7

13:7 Have you not seen a false vision and announced a lying omen when you say, “the Lord declares,” although I myself never spoke?

[23:17]  ¹ tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).

[23:17]  ² tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The Lord has spoken, “Things…”’” The Greek version is to be preferred here because of (1) the parallelism of the lines “reject what the Lord has said” // “follow the stubborn inclinations of their own hearts;” (2) the preceding context which speaks of “visions of their own imaginations not of what the Lord has given them;” (3) the following context which denies that they have ever had access to the Lord’s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord’s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3’s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is יְהוָה מְנַאֲצַי דִּבֶּר [mÿna’atsay dibber yÿhvah]; the Hebrew Vorlage behind the Greek would be vocalized as מְנַאֲצֵי דְּבַר יְהוָה (mÿna’atsey dÿvar yÿhvah).

[23:17]  ³ tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.

[29:9]  ⁴ tn Heb “prophesying lies to you in my name.”

[29:9]  sn For the significance of “in my name” see the study notes on 14:14 and 23:27.

[29:9]  ⁵ tn Heb “Oracle of the Lord.”

[29:1]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[29:1]  ⁷ tn Jer 29:1-3 are all one long sentence in Hebrew containing a parenthetical insertion. The text reads “These are the words of the letter which the prophet Jeremiah sent to the elders…people whom Nebuchadnezzar had exiled from Jerusalem to Babylon after King Jeconiah…had gone from Jerusalem by the hand of Elasah…whom Zedekiah sent…saying, ‘Thus says the Lord…’” The sentence has been broken up for the sake of contemporary English style and clarity.

[13:18]  ⁸ tn Grk “And for.” 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.

[13:18]  ⁹ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ¹⁰ tn Or “desert.”

[22:6]  ¹¹ tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:6]  ¹² tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ¹³ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ¹⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ¹⁵ tn Or “shone.”

[22:11]  ¹⁶ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ¹⁷ tn Or “brightness”; Grk “glory.”

[22:11]  ¹⁸ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12]  ¹⁹ tn Grk “a certain Ananias.”

[22:12]  ²⁰ sn The law refers to the law of Moses.

[22:12]  ²¹ 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.”

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

[22:2]  ²³ 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]  ²⁴ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[18:10]  ²⁸ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ²⁹ tn Or “injure.”

[18:22]  ³⁰ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ³¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km).

[18:22]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ³² tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ³³ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ³⁴ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[18:23]  ³⁵ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ³⁶ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ³⁷ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[14:7]  ³⁸ tn Heb “a man, a stupid fellow.”

[14:7]  ³⁹ tn Heb “and.” The vav (ו) that introduces this clause may be understood as meaning “or….”

[14:7]  ⁴⁰ tc The MT reads וּבַל־יָדַעְתָּ (uval-yada’ta, “you did not know [the lips of knowledge]).” It must mean that one should leave the fool because he did not receive knowledge from what fools said. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukhÿle-da’at, “[wise lips] are weapons of discretion”). The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285). The MT is workable and more difficult.

[14:7]  ⁴¹ tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”