Yeremia 23:28

23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! ¹  I, the Lord, affirm it! ² 

Yeremia 23:1

New Leaders over a Regathered Remnant

23:1 The Lord says, ³  “The leaders of my people are sure to be judged. ⁴  They were supposed to watch over my people like shepherds watch over their sheep. But they are causing my people to be destroyed and scattered. ⁵ 

Kisah Para Rasul 22:14-16

22:14 Then he said, ‘The God of our ancestors ⁶  has already chosen ⁷  you to know his will, to see ⁸  the Righteous One, ⁹  and to hear a command ¹⁰  from his mouth, 22:15 because you will be his witness ¹¹  to all people ¹²  of what you have seen and heard. 22:16 And now what are you waiting for? ¹³  Get up, ¹⁴  be baptized, and have your sins washed away, ¹⁵  calling on his name.’ ¹⁶ 

Kisah Para Rasul 22:2

22:2 (When they heard ¹⁷  that he was addressing ¹⁸  them in Aramaic, ¹⁹  they became even ²⁰  quieter.) ²¹  Then ²²  Paul said,

Kisah Para Rasul 18:13-15

18:13 saying, “This man is persuading ²³  people to worship God in a way contrary to ²⁴  the law!” 18:14 But just as Paul was about to speak, ²⁵  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ²⁶  I would have been justified in accepting the complaint ²⁷  of you Jews, ²⁸  18:15 but since it concerns points of disagreement ²⁹  about words and names and your own law, settle ³⁰  it yourselves. I will not be ³¹  a judge of these things!”

Yehezkiel 2:7

2:7 You must speak my words to them whether they listen or not, for they are rebellious.

[23:28]  ¹ tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).

[23:28]  ² tn Heb “Oracle of the Lord.”

[23:1]  ³ tn Heb “Oracle of the Lord.”

[23:1]  ⁴ sn Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2. This leads into an oracle of deliverance in vv. 3-4. See also the note on the word “judged” in 22:13.

[23:1]  ⁵ tn Heb “Woe to the shepherds who are killing and scattering the sheep of my pasture.” See the study note on 22:13 for the significance of “Sure to be judged” (Heb “Woe”) See the study note for the significance of the metaphor introduced here.

[23:1]  sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the Lord’s covenant with David (cf. 2 Sam 7:7-8; Ps 78:70-72). The sheep are God’s people and he is the ultimate shepherd who is personally concerned about their care (cf. Pss 23:1; 80:2). He has set rulers over them as his under-shepherds and they are responsible to him for the care of his sheep (see 22:3-4). They have been lax shepherds, allowing the sheep to be scattered and destroyed. So he will punish them. As the true shepherd of Israel he will regather his scattered flock and place new shepherds (rulers) over them. These verses lead to a promise of an ideal ruler set over an Israel which has experienced a new and better Exodus (vv. 6-8). For a more complete development of this metaphor with similar messianic and eschatological implications see Ezek 34. The metaphor has been interpreted in the translation but some of the flavor left in the simile.

[22:14]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁰ 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.”

[22:15]  ¹¹ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ¹² tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ¹³ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ¹⁴ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹⁵ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹⁶ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:2]  ¹⁷ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁸ 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]  ¹⁹ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ²⁰ 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]  ²¹ 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]  ²² 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.

[18:13]  ²³ tn Or “inciting.”

[18:13]  ²⁴ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[18:14]  ²⁵ tn Grk “about to open his mouth” (an idiom).

[18:14]  ²⁶ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ²⁷ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ²⁸ tn Grk “accepting your complaint, O Jews.”

[18:15]  ²⁹ tn Or “dispute.”

[18:15]  ³⁰ tn Grk “see to it” (an idiom).

[18:15]  ³¹ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.