Yeremia 26:24

26:24 However, Ahikam son of Shaphan ¹  used his influence to keep Jeremiah from being handed over and executed by the people. ² 

Yeremia 26:2

26:2 The Lord said, “Go stand in the courtyard of the Lord’s temple. ³  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!

Kisah Para Rasul 22:12

22:12 A man named Ananias, ⁴  a devout man according to the law, ⁵  well spoken of by all the Jews who live there, ⁶ 

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ⁷  has already chosen ⁸  you to know his will, to see ⁹  the Righteous One, ¹⁰  and to hear a command ¹¹  from his mouth,

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 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹⁸  and let there be no one to live in it,’ ¹⁹  and ‘Let another take his position of responsibility.’ ²⁰ 

[26:24]  ¹ 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]  ² 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.”

[26:2]  ³ 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.

[22:12]  ⁴ tn Grk “a certain Ananias.”

[22:12]  ⁵ sn The law refers to the law of Moses.

[22:12]  ⁶ 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.”

[22:14]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹¹ 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.”

[22:2]  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.

[1:20]  ¹⁸ tn Or “uninhabited” or “empty.”

[1:20]  ¹⁹ sn A quotation from Ps 69:25.

[1:20]  ²⁰ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.