Yeremia 25:1-3
Konteks25:1 In the fourth year that Jehoiakim son of Josiah was king of Judah, the Lord spoke to Jeremiah 1 concerning all the people of Judah. (That was the same as the first year that Nebuchadnezzar was king of Babylon.) 2 25:2 So the prophet Jeremiah spoke to all the people of Judah and to all the people who were living in Jerusalem. 3 25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah 4 until now, the Lord has been speaking to me. I told you over and over again 5 what he said. 6 But you would not listen.
Yeremia 26:1-24
Konteks26:1 The Lord spoke to Jeremiah 8 at the beginning of the reign 9 of Josiah’s son, King Jehoiakim of Judah. 26:2 The Lord said, “Go stand in the courtyard of the Lord’s temple. 10 Speak out to all the people who are coming from the towns of Judah to worship in the Lord’s temple. Tell them everything I command you to tell them. Do not leave out a single word! 26:3 Maybe they will pay attention and each of them will stop living the evil way they do. 11 If they do that, then I will forgo destroying them 12 as I had intended to do because of the wicked things they have been doing. 13 26:4 Tell them that the Lord says, 14 ‘You must obey me! You must live according to the way I have instructed you in my laws. 15 26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. 16 But you have not paid any attention to them. 26:6 If you do not obey me, 17 then I will do to this temple what I did to Shiloh. 18 And I will make this city an example to be used in curses by people from all the nations on the earth.’”
26:7 The priests, the prophets, and all the people heard Jeremiah say these things in the Lord’s temple. 26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some 19 of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! 20 26:9 How dare you claim the Lord’s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!” 21 Then all the people crowded around Jeremiah.
26:10 However, some of the officials 22 of Judah heard about what was happening 23 and they rushed up to the Lord’s temple from the royal palace. They set up court 24 at the entrance of the New Gate of the Lord’s temple. 25 26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, 26 “This man should be condemned to die 27 because he prophesied against this city. You have heard him do so 28 with your own ears.”
26:12 Then Jeremiah made his defense before all the officials and all the people. 29 “The Lord sent me to prophesy everything you have heard me say against this temple and against this city. 26:13 But correct the way you have been living and do what is right. 30 Obey the Lord your God. If you do, the Lord will forgo destroying you as he threatened he would. 31 26:14 As to my case, I am in your power. 32 Do to me what you deem fair and proper. 26:15 But you should take careful note of this: If you put me to death, you will bring on yourselves and this city and those who live in it the guilt of murdering an innocent man. For the Lord has sent me to speak all this where you can hear it. That is the truth!” 33
26:16 Then the officials and all the people rendered their verdict to the priests and the prophets. They said, 34 “This man should not be condemned to die. 35 For he has spoken to us under the authority of the Lord our God.” 36 26:17 Then some of the elders of Judah 37 stepped forward and spoke to all the people gathered there. They said, 26:18 “Micah from Moresheth 38 prophesied during the time Hezekiah was king of Judah. 39 He told all the people of Judah,
‘The Lord who rules over all 40 says,
“Zion 41 will become a plowed field.
Jerusalem 42 will become a pile of rubble.
The temple mount will become a mere wooded ridge.”’ 43
26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? 44 Did not 45 the Lord forgo destroying them 46 as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” 47
26:20 Now there was another man 48 who prophesied as the Lord’s representative 49 against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. 50 26:21 When the king and all his bodyguards 51 and officials heard what he was prophesying, 52 the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. 53 26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, 54 26:23 and they brought Uriah back from there. 55 They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. 56
26:24 However, Ahikam son of Shaphan 57 used his influence to keep Jeremiah from being handed over and executed by the people. 58
Yeremia 35:1--36:32
Konteks35:1 The Lord spoke to Jeremiah when Jehoiakim 59 son of Josiah was ruling over Judah. 60 35:2 “Go to the Rechabite community. 61 Invite them to come into one of the side rooms 62 of the Lord’s temple and offer them some wine to drink.” 35:3 So I went and got Jaazaniah son of Jeremiah the grandson of Habazziniah, his brothers, all his sons, and all the rest of the Rechabite community. 35:4 I took them to the Lord’s temple. I took them into the room where the disciples of the prophet Hanan son of Igdaliah stayed. 63 That room was next to the one where the temple officers stayed and above the room where Maaseiah son of Shallum, one of the doorkeepers 64 of the temple, stayed. 35:5 Then I set cups and pitchers full of wine in front of the members of the Rechabite community and said to them, “Have some wine.” 65 35:6 But they answered, “We do not drink wine because our ancestor Jonadab son of Rechab commanded us not to. He told us, ‘You and your children must never drink wine. 35:7 Do not build houses. Do not plant crops. Do not plant a vineyard or own one. 66 Live in tents all your lives. If you do these things you will 67 live a long time in the land that you wander about on.’ 68 35:8 We and our wives and our sons and daughters have obeyed everything our ancestor Jonadab commanded us. We have never drunk wine. 69 35:9 We have not built any houses to live in. We do not own any vineyards, fields, or crops. 35:10 We have lived in tents. We have obeyed our ancestor Jonadab and done exactly as he commanded us. 70 35:11 But when King Nebuchadnezzar of Babylon invaded the land we said, ‘Let’s get up and go to Jerusalem 71 to get away from the Babylonian 72 and Aramean armies.’ That is why we are staying here in Jerusalem.”
35:12 Then the Lord spoke to Jeremiah. 35:13 The Lord God of Israel who rules over all 73 told him, “Go and speak to the people of Judah and the citizens of Jerusalem. Tell them, 74 ‘I, the Lord, say: 75 “You must learn a lesson from this 76 about obeying what I say! 77 35:14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. 78 To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I 79 have spoken to you over and over again, 80 but you have not obeyed me! 35:15 I sent all my servants the prophets to warn you over and over again. They said, “Every one of you, stop doing the evil things you have been doing and do what is right. 81 Do not pay allegiance to other gods 82 and worship them. Then you can continue to live in this land that I gave to you and your ancestors.” But you did not pay any attention or listen to me. 35:16 Yes, 83 the descendants of Jonadab son of Rechab have carried out the orders that their ancestor gave them. But you people 84 have not obeyed me! 35:17 So I, the Lord, the God who rules over all, the God of Israel, say: 85 “I will soon bring on Judah and all the citizens of Jerusalem all the disaster that I threatened to bring on them. I will do this because I spoke to them but they did not listen. I called out to them but they did not answer.”’”
35:18 Then Jeremiah spoke to the Rechabite community, “The Lord God of Israel who rules over all 86 says, ‘You have obeyed the orders of your ancestor Jonadab. You have followed all his instructions. You have done exactly as he commanded you.’ 35:19 So the Lord God of Israel who rules over all says, ‘Jonadab son of Rechab will never lack a male descendant to serve me.’” 87
36:1 The Lord spoke to Jeremiah in the fourth year 88 that Jehoiakim son of Josiah was ruling over Judah. 89 36:2 “Get a scroll. 90 Write on it everything I have told you to say 91 about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now. 92 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. 93 If they do, I will forgive their sins and the wicked things they have done.” 94
36:4 So Jeremiah summoned Baruch son of Neriah. Then Jeremiah dictated to Baruch everything the Lord had told him to say and Baruch wrote it all down in a scroll. 95 36:5 Then Jeremiah told Baruch, “I am no longer allowed to go 96 into the Lord’s temple. 36:6 So you go there the next time all the people of Judah come in from their towns to fast 97 in the Lord’s temple. Read out loud where all of them can hear you what I told you the Lord said, which you wrote in the scroll. 98 36:7 Perhaps then they will ask the Lord for mercy and will all stop doing the evil things they have been doing. 99 For the Lord has threatened to bring great anger and wrath against these people.” 100
36:8 So Baruch son of Neriah did exactly what the prophet Jeremiah had told him to do. He read what the Lord had said from the scroll in the temple of the Lord. 101 36:9 All the people living in Jerusalem 102 and all the people who came into Jerusalem from the towns of Judah came to observe a fast before the Lord. The fast took place in the ninth month of the fifth year that Jehoiakim son of Josiah was ruling over Judah. 103 36:10 At that time Baruch went into the temple of the Lord. He stood in the entrance of the room of Gemariah the son of Shaphan who had been the royal secretary. 104 That room was in the upper court 105 near the entrance of the New Gate. 106 There, where all the people could hear him, he read from the scroll what Jeremiah had said. 107
36:11 Micaiah, who was the son of Gemariah and the grandson of Shaphan, heard Baruch read from the scroll everything the Lord had said. 108 36:12 He went down to the chamber of the royal secretary in the king’s palace and found all the court officials in session there. Elishama 109 the royal secretary, Delaiah son of Shemaiah, Elnathan son of Achbor, 110 Gemariah son of Shaphan, Zedekiah son of Hananiah, and all the other officials were seated there. 36:13 Micaiah told them everything he had heard Baruch read from the scroll in the hearing of the people. 111 36:14 All the officials sent Jehudi, who was the son of Nethaniah and the grandson of Cushi, to Baruch. They ordered him to tell Baruch, “Come here and bring with you 112 the scroll you read in the hearing of the people.” 113 So Baruch son of Neriah went to them, carrying the scroll in his hand. 114 36:15 They said to him, “Please sit down and read it to us.” So Baruch sat down and read it to them. 115 36:16 When they had heard it all, 116 they expressed their alarm to one another. 117 Then they said to Baruch, “We must certainly give the king a report about everything you have read!” 118 36:17 Then they asked Baruch, “How did you come to write all these words? Do they actually come from Jeremiah’s mouth?” 119 36:18 Baruch answered, “Yes, they came from his own mouth. He dictated all these words to me and I wrote them down in ink on this scroll.” 120 36:19 Then the officials said to Baruch, “You and Jeremiah must go and hide. You must not let anyone know where you are.” 121
36:20 The officials put the scroll in the room of Elishama, the royal secretary, for safekeeping. 122 Then they went to the court and reported everything 123 to the king. 124 36:21 The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself 125 read it to the king and all the officials who were standing around him. 36:22 Since it was the ninth month of the year, the king was sitting in his winter quarters. 126 A fire was burning in the firepot in front of him. 127 36:23 As soon as Jehudi had read three or four columns 128 of the scroll, the king 129 would cut them off with a penknife 130 and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire. 131 36:24 Neither he nor any of his attendants showed any alarm when they heard all that had been read. Nor did they tear their clothes to show any grief or sorrow. 132 36:25 The king did not even listen to Elnathan, Delaiah, and Gemariah, who had urged him not to burn the scroll. 133 36:26 He also ordered Jerahmeel, who was one of the royal princes, 134 Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the Lord hid them.
36:27 The Lord spoke to Jeremiah after Jehoiakim had burned the scroll containing what Jeremiah had spoken and Baruch had written down. 135 36:28 “Get another 136 scroll and write on it everything 137 that was written on the original scroll 138 that King Jehoiakim of Judah burned. 36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked 139 Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’” 140 36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. 141 His dead body will be thrown out to be exposed to scorching heat by day and frost by night. 142 36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. 143 I will bring on them, the citizens of Jerusalem, 144 and the people of Judah all the disaster that I threatened to do to them. I will punish them because I threatened them but they still paid no heed.”’” 145 36:32 Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind. 146
Yeremia 36:2
Konteks36:2 “Get a scroll. 147 Write on it everything I have told you to say 148 about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now. 149
Kisah Para Rasul 24:1-9
Konteks24:1 After five days the high priest Ananias 150 came down with some elders and an attorney 151 named 152 Tertullus, and they 153 brought formal charges 154 against Paul to the governor. 24:2 When Paul 155 had been summoned, Tertullus began to accuse him, 156 saying, “We have experienced a lengthy time 157 of peace through your rule, 158 and reforms 159 are being made in this nation 160 through your foresight. 161 24:3 Most excellent Felix, 162 we acknowledge this everywhere and in every way 163 with all gratitude. 164 24:4 But so that I may not delay 165 you any further, I beg 166 you to hear us briefly 167 with your customary graciousness. 168 24:5 For we have found 169 this man to be a troublemaker, 170 one who stirs up riots 171 among all the Jews throughout the world, and a ringleader 172 of the sect of the Nazarenes. 173 24:6 He 174 even tried to desecrate 175 the temple, so we arrested 176 him. 24:7 [[EMPTY]] 177 24:8 When you examine 178 him yourself, you will be able to learn from him 179 about all these things we are accusing him of doing.” 180 24:9 The Jews also joined in the verbal attack, 181 claiming 182 that these things were true.
Kisah Para Rasul 24:2
Konteks24:2 When Paul 183 had been summoned, Tertullus began to accuse him, 184 saying, “We have experienced a lengthy time 185 of peace through your rule, 186 and reforms 187 are being made in this nation 188 through your foresight. 189
Kisah Para Rasul 1:5-8
Konteks1:5 For 190 John baptized with water, but you 191 will be baptized with the Holy Spirit not many days from now.”
1:6 So when they had gathered together, they began to ask him, 192 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 193 the times or periods that the Father has set by his own authority. 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 194 of the earth.”
[25:1] 1 tn Heb “The word was to Jeremiah.” It is implicit from the context that it was the
[25:1] 2 sn The year referred to would be 605
[25:2] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:3] 4 sn The year referred to would be 627
[25:3] 5 tn For the idiom involved here see the notes at 7:13 and 11:7.
[25:3] 6 tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.
[26:1] 7 sn Beginning with Jer 26 up to Jer 45 the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the
[26:1] 8 tn The words “to Jeremiah” are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity.
[26:1] 9 tn It is often thought that the term here is equivalent to a technical term in Akkadian (reshsharruti) which refers to the part of the year remaining from the death or deposing of the previous king until the beginning of the calendar year when the new king officially ascended the throne. In this case it would refer to the part of the year between September, 609
[26:2] 10 sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.
[26:3] 11 tn Heb “will turn from his wicked way.”
[26:3] 12 tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.
[26:3] sn The
[26:3] 13 tn Heb “because of the wickedness of their deeds.”
[26:4] 14 tn Heb “thus says the
[26:4] 15 tn Heb “by walking in my law which I set before you.”
[26:4] sn Examples of those laws are found in Jer 7:5-6, 9. The law was summarized or epitomized in the ten commandments which are called the “words of the covenant” in Exod 34:28, but it contained much more. However, when Israel is taken to task by God, it often relates to their failure to live up to the standards of the ten commandments (Heb “the ten words”; see Hos 4:1-3; Jer 7:9).
[26:5] 16 tn See the translator’s note on 7:13 for the idiom here.
[26:6] 17 tn 26:4-6 are all one long sentence containing a long condition with subordinate clauses (vv. 4-5) and a compound consequence in v. 6: Heb “If you will not obey me by walking in my law…by paying attention to the words of the prophets which…and you did not pay heed, then I will make…and I will make…” The sentence has been broken down in conformity to contemporary English style but an attempt has been made to reflect all the subordinations in the English translation.
[26:6] 18 sn See the study note on Jer 7:13.
[26:8] 19 tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)
[26:8] 20 tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).
[26:9] 21 tn Heb “Why have you prophesied in the
[26:9] sn They are questioning his right to claim the
[26:10] 22 sn These officials of Judah were officials from the royal court. They may have included some of the officials mentioned in Jer 36:12-25. They would have been concerned about any possible “illegal” proceedings going on in the temple.
[26:10] 23 tn Heb “these things.”
[26:10] 24 tn Heb “they sat” or “they took their seats.” However, the context is one of judicial trial.
[26:10] sn The gateway or gate complex of an ancient Near Eastern city was often used for court assemblies (cf. Deut 21:19; 22:15; Ruth 4:1; Isa 29:21). Here the gate of the temple was used for the convening of a court to try Jeremiah for the charge of being a false prophet.
[26:10] 25 tn The translation follows many Hebrew
[26:10] sn The location of the New Gate is uncertain. It is mentioned again in Jer 36:10 where it is connected with the upper (i.e., inner) court of the temple. Some equate it with the Upper Gate that Jotham rebuilt during his reign (2 Kgs 15:35; Jotham reigned from 750-735
[26:11] 26 tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”
[26:11] 27 tn Heb “a sentence of death to this man.”
[26:12] 29 tn Heb “Jeremiah said to all the leaders and all the people….” See the note on the word “said” in the preceding verse.
[26:13] 30 tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5; 18:11.
[26:13] 31 tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.
[26:13] sn The
[26:14] 32 tn Heb “And I, behold I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.
[26:15] 33 tn Heb “For in truth the
[26:16] 34 tn Heb “Then the officials and all the people said to the priests and the prophets…”
[26:16] 36 tn Heb “For in the name of the
[26:16] sn The priests and false prophets claimed that they were speaking in the
[26:17] 37 tn Heb “elders of the land.”
[26:17] sn The elders were important land-owning citizens, separate from the “heads” or leaders of the tribes, the officers and the judges. They were very influential in both the judicial, political, and religious proceedings of the cities and the state. (See, e.g., Josh 24:1; 2 Sam 19:11; 2 Kgs 23:1 for elders of Israel/Judah, and Deut 21:1-9; Ruth 4:1-2 for elders of the cities.)
[26:18] 38 sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.
[26:18] 39 sn Hezekiah was co-regent with his father Ahaz from 729-715
[26:18] 40 tn Heb “Yahweh of armies.”
[26:18] sn For an explanation of this title for God see the study note on 2:19.
[26:18] 41 sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).
[26:18] 42 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:18] 43 sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!
[26:19] 44 tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.
[26:19] 45 tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.
[26:19] 46 tn For the translation of the terms involved here see the translator’s note on 18:8.
[26:19] 47 tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.
[26:20] 48 sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.
[26:20] 49 tn Heb “in the name of the
[26:20] 50 tn Heb “Now also a man was prophesying in the name of the
[26:21] 51 tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).
[26:21] 52 tn Heb “his words.”
[26:21] 53 tn Heb “But Uriah heard and feared and fled and entered Egypt.”
[26:22] 54 sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).
[26:23] 55 tn Heb “from Egypt.”
[26:23] sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.
[26:23] 56 sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.
[26:24] 57 sn Ahikam son of Shaphan was an official during the reign of Jehoiakim’s father, Josiah (2 Kgs 22:12, 14). He was also the father of Gedaliah who became governor of Judah after the fall of Jerusalem (Jer 40:5). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials’ opinion and the elders’ warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.
[26:24] 58 tn Heb “Nevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given (even more literally, ‘so as not to give him’) into the hand of the people to kill him.” “Hand” is often used for “aid,” “support,” “influence,” “power,” “control.”
[35:1] 59 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] 60 tn Heb “The word which came to Jeremiah from the
[35:2] 61 tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).
[35:2] sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841
[35:2] 62 sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).
[35:4] 63 tn Heb “the sons of Hanan son of Igdaliah, the man of God.” The reference to “sons” and to “man of God” fits the usage of these terms elsewhere to refer to prophets and their disciples (see BDB 43-44 s.v. אֱלֹהִים 3(b) and compare usage in 2 Kgs 4:40 for the former and BDB 121 s.v. בֵּן 7.a and compare the usage in 2 Kgs 4:38 for the latter).
[35:4] 64 sn According to Jer 52:24; 2 Kgs 25:18 there were three officers who carried out this duty. It was their duty to guard the entrance of the temple to keep people out that did not belong there, such as those who were foreigners or ritually unclean (see 2 Kgs 12:9 and compare Ps 118:19-20).
[35:5] 65 tn Heb “Drink wine.”
[35:7] 66 tn Heb “Don’t plant a vineyard and it shall not be to you [= and you shall/must not have one].”
[35:7] 67 tn Heb “Don’t…and don’t…but live…in order that you might….”
[35:7] 68 sn Heb “where you are sojourning.” The terms “sojourn” and “sojourner” referred to a person who resided in a country not his own, without the rights and privileges of citizenship as a member of a nation, state, or principality. In the ancient Near East such people were dependent on the laws of hospitality rather than the laws of state for protection and provision of legal rights. Perhaps the best illustration of this is Abraham who “sojourned” among the Philistines and the Hittites in Canaan and was dependent upon them for grazing and water rights and for a place to bury his wife (cf. Gen 20-24). What is described here is the typical lifestyle of a nomadic tribe.
[35:8] 69 tn Heb “We have not drunk wine all our days.” Actually vv. 8b-9a are a series of infinitive constructs plus the negative לְבִלְתִּי (lÿvilti) explaining the particulars of how they have obeyed, i.e., by not drinking wine…and by not building….” The more direct declarative statement is used here to shorten the sentence and is more in keeping with contemporary style.
[35:10] 70 tn Heb “We have obeyed and done according to all which our ancestor Jonadab commanded us.”
[35:11] 71 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[35:11] 72 tn Heb “Chaldean.” For explanation see the study note on 21:4.
[35:13] 73 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.
[35:13] 74 tn Heb “35:12 And the word of the
[35:13] 75 tn Heb “Oracle of the
[35:13] 76 tn The words “from this” are not in the text but are implicit from the context. They have been supplied in the translation for the sake of clarity.
[35:13] 77 tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force of an imperative, made explicit in the translation.
[35:14] 78 tn Heb “The words of Jonadab son of Rechab which he commanded his descendants not to drink wine have been carried out.” (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 §121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.
[35:14] 79 tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible to mark this in English other than “But I.”
[35:14] 80 tn On this idiom (which occurs again in the following verse) see the translator’s note on 7:13 for this idiom and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9.
[35:15] 81 tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.”
[35:15] 82 tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.
[35:16] 83 tn This is an attempt to represent the particle כִּי (ki) which is probably not really intensive here (cf. BDB 472 s.v. כִּי 1.e) but is one of those causal uses of כִּי that BDB discusses on 473-74 s.v. כִּי 3.c where the cause is really the failure of the people of Judah and Jerusalem to listen/obey. I.e., the causal particle is at the beginning of the sentence so as not to interrupt the contrast drawn.
[35:16] 84 tn Heb “this people.” However, the speech is addressed to the people of Judah and the citizens of Jerusalem, so the second person is retained in English. In addition to the stylistic difference that Hebrew exhibits in the rapid shift between persons (second to third and third to second, which have repeatedly been noted and documented from GKC 462 §144.p) there may be a subtle rhetorical reason for the shift here. The shift from direct address to indirect address which characterizes this verse and the next may reflect the
[35:17] 85 tn Heb “Therefore, thus says the
[35:18] 86 tn Heb “Yahweh of armies, the God of Israel.” For this title, which occurs again in the following verse, see the notes on 7:3 and the study note on 2:19.
[35:19] 87 tn Heb “There shall not be cut to Jonadab son of Rechab a man standing before me all the days.” For the first part of this idiom see 33:17-18 where it is applied to David always having a descendant to occupy the throne and the Levites will always have priests to offer up sacrifices. For the latter part of the idiom “to stand before” referring to service see BDB 764 s.v. עָמַד 1.e and compare the usage in 1 Kgs 1:2; 2 Kgs 3:14; Jer 15:19; Deut 10:8. As comparison with those passages will show, it refers to attending on, or serving a superior, a king, or the
[36:1] 88 sn The fourth year that Jehoiakim…was ruling over Judah would have been 605/4
[36:1] 89 tn Heb “This word came to Jeremiah from the
[36:2] 90 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] 91 sn The intent is hardly that of giving a verbatim report of everything that the
[36:2] 92 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
[36:3] 93 tn Heb “will turn each one from his wicked way.”
[36:3] 94 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).
[36:4] 95 tn Heb “Then Baruch wrote down on a scroll from the mouth of Jeremiah all the words of the
[36:5] 96 tn Heb “I am restrained; I cannot go into.” The word “restrained” is used elsewhere in Jeremiah of his being confined to the courtyard of the guardhouse (33:1; 39:15). However, that occurred only later during the tenth year of Zedekiah (Jer 32:1-2) and Jeremiah appears here to be free to come and go as he pleased (vv. 19, 26). The word is used in the active voice of the
[36:6] 97 sn Regular fast days were not a part of Israel’s religious calendar. Rather fast days were called on special occasions, i.e., in times of drought or a locust plague (Joel 1:14; 2:15), or during a military crisis (2 Chr 20:3), or after defeat in battle (1 Sam 31:13; 2 Sam 1:12). A fast day was likely chosen for the reading of the scroll because the people would be more mindful of the crisis they were in and be in more of a repentant mood. The events referred to in the study note on v. 1 would have provided the basis for Jeremiah’s anticipation of a fast day when the scroll could be read.
[36:6] 98 tn Heb “So you go and read from the scroll which you have written from my mouth the words of the
[36:7] 99 tn Heb “will turn each one from his wicked way.”
[36:7] 100 tn Heb “For great is the anger and the wrath which the
[36:8] 101 tn Heb “And Baruch son of Neriah did according to all that the prophet Jeremiah commanded him with regard to reading from the scroll the words of the
[36:9] 102 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:9] 103 tn There is some debate about the syntax of the words translated “All the people living in Jerusalem and all the people who came into Jerusalem from the towns in Judah.” As the sentence is structured in Hebrew it looks like these words are the subject of “proclaim a fast.” However, most commentaries point out that the people themselves would hardly proclaim a fast; they would be summoned to fast (cf. 1 Kgs 21:9, 12; Jonah 3:7). Hence many see these words as the object of the verb which has an impersonal subject “they.” This is most likely unless with J. Bright (Jeremiah [AB], 180) the word “proclaim” is used in a looser sense as “observed.” The translation has chosen to follow this latter tack rather than use the impersonal (or an equivalent passive) construction in English. For a similar problem see Jonah 3:5 which precedes the official proclamation in 3:7. The Hebrew text reads: “In the fifth year of Jehoiakim son of Josiah king of Judah, in the ninth month they proclaimed a fast before the
[36:9] sn Judging from v. 22 this was one of the winter months meaning that the reckoning is based on the calendar which starts with April rather than the one which starts with September (Nisan to Nisan rather than Tishri to Tishri). The ninth month would have been Kislev which corresponds roughly to December. According to Babylonian historical records this is the same year and the same month when Ashkelon was captured and sacked. The surrender of Jerusalem and the subsequent looting of the temple in the previous year (Dan 1:1) and the return of the menacing presence of Nebuchadnezzar in the near vicinity were probably the impetus for the fast.
[36:10] 104 sn Shaphan had been the royal secretary under Jehoiakim’s father’s rule. During the course of his official duties the book of the law had been discovered and he had read it and reported its contents to Josiah who instituted sweeping reforms on the basis of his obedience to it. (See 2 Kgs 22 and note especially vv. 3, 8, 10.) If the Shaphan mentioned in 26:14 is the same person as this, Gemariah would have been the brother of the man who spoke up on Jeremiah’s behalf when the priests and prophets sought to have him killed.
[36:10] 105 sn It is generally agreed that this is the same as the inner court mentioned in 1 Kgs 6:36; 7:12. It is called “upper” here because it stood above (cf. 1 Kgs 7:12) the outer court where all the people were standing.
[36:10] 106 sn The New Gate is the same gate where Jeremiah had been accused of falsely claiming the
[36:10] 107 tn The syntax of the original is complicated due to all the qualifying terms: Heb “And Baruch read from the scroll the words of Jeremiah in the house of the
[36:11] 108 tn Heb “Micaiah son of Gemariah son of Shaphan heard all the words of the
[36:12] 109 sn If, as many believe, this man was the same as the Elishama mentioned in Jer 41:1; 2 Kgs 25:25, he was also a member of the royal family.
[36:12] 110 sn This man has already been mentioned in Jer 26:22 as the official who was sent to Egypt to extradite the prophet Uriah that Jehoiakim had executed. Though he was instrumental in the death of that prophet, he appears to have been favorably disposed to Jeremiah or at least impressed by the seriousness of his messages, because he is one of the officials that urged Baruch and Jeremiah to hide (v. 19), and he counseled Jehoiakim not to burn the scroll (v. 25).
[36:13] 111 tn Heb “Micaiah reported to them all the words which he heard when Baruch read from the scroll in the ears of the people.”
[36:14] 112 tn Heb “in your hand.”
[36:14] 113 tn The original has another example of a prepositioned object (called casus pendens in the grammars; cf. GKC 458 §143.b) which is intended to focus attention on “the scroll.” The Hebrew sentence reads: “The scroll which you read from it in the ears of the people take it and come.” Any attempt to carry over this emphasis into the English translation would be awkward. Likewise, the order of the two imperatives has been reversed as more natural in English.
[36:14] 114 tn Heb “So Baruch son of Neriah took the scroll in his hand and went to them.” The clause order has been rearranged in the translation for stylistic reasons.
[36:15] 115 tn Or “‘to us personally’…to them personally”; Heb “‘in our ears’…in their ears.” Elsewhere this has been rendered “in the hearing of” or “where they could hear.” All three of those idioms sound unnatural in this context. The mere personal pronoun seems adequate.
[36:16] 116 tn Heb “all the words.”
[36:16] 117 tn According to BDB 808 s.v. פָּחַד Qal.1 and 40 s.v. אֶל 3.a, this is an example of the “pregnant” use of a preposition where an implied verb has to be supplied in the translation to conform the normal range of the preposition with the verb that is governing it. The Hebrew text reads: “they feared unto one another.” BDB translates “they turned in dread to each other.” The translation adopted seems more appropriate in this context.
[36:16] 118 tn Heb “We must certainly report to the king all these things.” Here the word דְּבָרִים (dÿvarim) must mean “things” (cf. BDB 183 s.v. דָּבָר IV.3) rather than “words” because a verbatim report of all the words in the scroll is scarcely meant. The present translation has chosen to use a form that suggests a summary report of all the matters spoken about in the scroll rather than the indefinite “things.”
[36:17] 119 tn Or “Did Jeremiah dictate them to you?” The words “Do they actually come from Jeremiah’s mouth?” assume that the last phrase (מִפִּיו, mippiv) is a question, either without the formal he (הֲ) interrogative (see GKC 473 §150.a and compare usage in 1 Sam 16:4; Prov 5:16) or with a letter supplied from the end of the preceding word (single writing of a letter following the same letter [haplography]; so the majority of modern commentaries). The word is missing in the Greek version. The presence of this same word at the beginning of the answer in the next verse suggests that this was a question (probably without the he [הֲ] interrogative to make it more emphatic) since the common way to answer affirmatively is to repeat the emphatic word in the question (cf. GKC 476 §150.n and compare usage in Gen 24:58). The intent of the question is to make sure that these were actually Jeremiah’s words not Baruch’s own creation (cf. Jer 42:2-3 for a similar suspicion).
[36:18] 120 tn The verbal forms emphasize that each word came from his mouth. The first verb is an imperfect which emphasizes repeated action in past time and the second verb is a participle which emphasizes ongoing action. However, it is a little awkward to try to express this nuance in contemporary English. Even though it is not reflected in the translation, it is noted here for future reference.
[36:19] 121 tn The verbs here are both direct imperatives but it sounds awkward to say “You and Jeremiah, go and hide” in contemporary English. The same force is accomplished by phrasing the statement as strong advice.
[36:20] 122 tn Heb “they deposited.” For the usage of the verb here see BDB 824 s.v. פָּקַד Hiph.2.b and compare the usage in Jer 37:21 where it is used for “confining” Jeremiah in the courtyard of the guardhouse.
[36:20] 123 tn Heb “all the matters.” Compare the translator’s note on v. 16.
[36:20] 124 tn Both here and in the next verse the Hebrew has “in the ears of” before “the king” (and also before “all the officials”). As in v. 15 these words are not represented in the translation due to the awkwardness of the idiom in contemporary English (see the translator’s note on v. 15).
[36:21] 125 tn Heb “and Jehudi read it.” However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal subject. The translation has chosen to bring out the idea that Jehudi himself read it by using the reflexive.
[36:22] 126 tn Heb “in the autumn house.” Commentators are agreed that this was not a separate building or palace but the winter quarters in the palace.
[36:22] sn Larger houses, including the palace, were two-storied buildings with a lower quarters better suited for the cold of winter and an upper quarters which was better ventilated to provide cool in the summer. Since this was the ninth month (December) the king had taken up residence in the lower, warmer quarters which were equipped with a portable fire pot or brazier to keep him warm.
[36:22] 127 tc Heb “the fire in the firepot was burning before him.” The translation assumes that the word “fire” (אֵשׁ, ’esh) has dropped out after the particle אֶת (’et) because of the similar beginnings of the two words. The word “fire” is found in the Greek, Syriac, and Targumic translations according to BHS. The particle אֵת should be retained rather than dropped as an erroneous writing of אֵשׁ. Its presence is to be explained as the usage of the sign of the accusative introducing a new subject (cf. BDB 85 s.v. אֶת 3.α and compare the usage in 27:8; 38:16 [in the Kethib]; 45:4).
[36:23] 128 tn Heb “doors.” This is the only time the word “door” is used in this way but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape.
[36:23] 129 tn Heb “he.” The majority of commentaries and English versions are agreed that “he” is the king. However, since a penknife (Heb “a scribe’s razor”) is used to cut the columns off, it is possible that Jehudi himself did it. However, even if Jehudi himself did it, he was acting on the king’s orders.
[36:23] 130 sn Heb “a scribe’s razor.” There is some irony involved here since a scribe’s razor was used to trim the sheets to be sewn together, scrape them in preparation for writing, and to erase errors. What was normally used to prepare the scroll was used to destroy it.
[36:23] 131 tn Heb “until the whole scroll was consumed upon the fire which was in the fire pot.”
[36:24] 132 tn Heb “Neither the king nor any of his servants who heard all these words were afraid or tore their clothes.” The sentence has been broken up into two shorter sentences to better conform to English style and some of the terms explained (e.g., tore their clothes) for the sake of clarity.
[36:24] sn There are some interesting wordplays and contrasts involved here. The action of the king and his attendants should be contrasted with that of the officials who heard the same things read (v. 16). The king and his officials did not tear their garments in grief and sorrow; instead the king cut up the scroll (the words “tear” and “cut off” are the same in Hebrew [קָרַע, qara’]). Likewise, the actions of Jehoiakim and his attendants is to be contrasted with that of his father Josiah who some twenty or more years earlier tore his clothes in grief and sorrow (2 Kgs 22:11-20) and led the people in renewing their commitment to the covenant (2 Kgs 23:1-3). That was what the
[36:25] 133 tn Heb “And also Elnathan, Delaiah, and Gemariah urged [or had urged] the king not to burn the scroll, but he did not listen to them.” The translation attempts to lessen the clash in chronological sequencing with the preceding. This sentence is essentially a flash back to a time before the scroll was totally burned (v. 23).
[36:26] 134 tn Heb “the son of the king.” Many of the commentaries express doubt that this actually refers to Jehoiakim’s own son since Jehoiakim was only about thirty at this time and one of his sons would not have been old enough to have been in such a position of authority. The same doubt is expressed about the use of this term in 38:6 and in 1 Kgs 22:26. The term need not refer to the ruling king’s own son but one of the royal princes.
[36:27] 135 tn Heb “Then the word of the
[36:28] 136 tn Heb “Return, take another.” The verb “return” is used in the sense of repetition “take again” (cf. BDB 998 s.v. שׁוּב Qal.8). The idea is already contained in “Get another” so most modern English versions do not represent it.
[36:28] 137 tn Heb “all the former words/things.”
[36:28] 138 tn Heb “first [or former] scroll.”
[36:29] 139 tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.
[36:29] 140 tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast.”’” The sentence raises several difficulties for translating literally. I.e., the “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you” see the translator’s note on 26:9.
[36:30] 141 sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).
[36:30] 142 sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.
[36:31] 143 tn Heb “for their iniquity.”
[36:31] 144 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:31] 145 tn Heb “all the disaster which I spoke against them and they did not listen [or obey].”
[36:32] 146 tn Heb “And he wrote upon it from the mouth of Jeremiah all the words of the scroll which Jehoiakim king of Judah burned in the fire. And many words like these were added to them besides [or further].” The translation uses the more active form in the last line because of the tendency in contemporary English style to avoid the passive. It also uses the words “everything” for “all the words” and “messages” for “words” because those are legitimate usages of these phrases, and they avoid the mistaken impression that Jeremiah repeated verbatim the words on the former scroll or repeated verbatim the messages that he had delivered during the course of the preceding twenty-three years.
[36:2] 147 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] 148 sn The intent is hardly that of giving a verbatim report of everything that the
[36:2] 149 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
[24:1] 150 sn Ananias was in office from
[24:1] 151 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).
[24:1] 152 tn Grk “an attorney, a certain Tertullus.”
[24:1] 153 tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.
[24:1] 154 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
[24:2] 155 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
[24:2] 156 tn Or “began to bring charges, saying.”
[24:2] 157 tn Grk “experienced much peace.”
[24:2] 158 tn Grk “through you” (“rule” is implied).
[24:2] 159 tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).
[24:2] 160 tn Or “being made for this people.”
[24:2] 161 sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).
[24:3] 162 sn Most excellent Felix. See the note on Felix in 23:24.
[24:3] 163 tn Grk “in every way and everywhere.”
[24:3] 164 tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”
[24:4] 165 tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”
[24:4] 167 tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.
[24:4] 168 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
[24:5] 169 tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
[24:5] 170 tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”
[24:5] 171 tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).
[24:5] 172 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).
[24:5] sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).
[24:5] 173 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
[24:6] 174 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.
[24:6] 175 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
[24:6] 176 tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.
[24:7] 177 tc Some later
[24:8] 179 tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.
[24:8] 180 tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.
[24:9] 181 tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).
[24:9] 182 tn Or “asserting” (BDAG 1050 s.v. φάσκω).
[24:2] 183 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
[24:2] 184 tn Or “began to bring charges, saying.”
[24:2] 185 tn Grk “experienced much peace.”
[24:2] 186 tn Grk “through you” (“rule” is implied).
[24:2] 187 tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).
[24:2] 188 tn Or “being made for this people.”
[24:2] 189 sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).
[1:5] 190 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.
[1:5] 191 tn The pronoun is plural in Greek.
[1:6] 192 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
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