Yeremia 26:8-9

26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some ¹  of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! ²  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!” ³  Then all the people crowded around Jeremiah.

Yeremia 38:4

38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing ⁴  the soldiers who are left in the city as well as all the other people there by these things he is saying. ⁵  This ⁶  man is not seeking to help these people but is trying to harm them.” ⁷ 

Keluaran 5:4

5:4 The king of Egypt said to them, “Moses and Aaron, why do you cause the people to refrain from their work? ⁸  Return to your labor!”

Amos 7:13

7:13 Don’t prophesy at Bethel ⁹  any longer, for a royal temple and palace are here!” ¹⁰ 

Lukas 20:2

20:2 and said to him, ¹¹  “Tell us: By what authority ¹²  are you doing these things? ¹³  Or who it is who gave you this authority?”

Kisah Para Rasul 6:12-14

6:12 They incited the people, the ¹⁴  elders, and the experts in the law; ¹⁵  then they approached Stephen, ¹⁶  seized him, and brought him before the council. ¹⁷  6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹⁸  and the law. ¹⁹  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ²⁰  that Moses handed down to us.”

[26:8]  ¹ 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]  ² 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]  ³ tn Heb “Why have you prophesied in the Lord’s name, saying, ‘This house will become like Shiloh and this city will become a ruin without inhabitant?’” It is clear from the context here and in 7:1-15 that the emphasis is on “in the Lord’s name” and that the question is rhetorical. The question is not a quest for information but an accusation, a remonstrance. (For this figure see E. W. Bullinger, Figures of Speech, 953-54, who calls a question like this a rhetorical question of remonstrance or expostulation. For good examples see Pss 11:1; 50:16.) For the significance of “prophesying in the Lord’s name” see the study note on 14:14. The translation again utilizes the indirect quote to eliminate one level of embedded quotation.

[26:9]  sn They are questioning his right to claim the Lord’s authority for what they see as a false prophecy. They believed that the presence of the Lord in the temple guaranteed their safety (7:4, 10, 14) and that the Lord could not possibly be threatening its destruction. Hence they were ready to put him to death as a false prophet according to the law of Moses (Deut 18:20).

[38:4]  ⁴ tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).

[38:4]  ⁵ tn Heb “by saying these things.”

[38:4]  ⁶ tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.

[38:4]  ⁷ tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”

[5:4]  ⁸ sn The clause is a rhetorical question. Pharaoh is not asking them why they do this, but rather is accusing them of doing it. He suspects their request is an attempt to get people time away from their labor. In Pharaoh’s opinion, Moses and Aaron were “removing the restraint” (פָּרַע, para’) of the people in an effort to give them rest. Ironically, under the Law the people would be expected to cease their labor when they went to appear before God. He would give them the rest that Pharaoh refused to give. It should be noted also that it was not Israel who doubted that Yahweh had sent Moses, as Moses had feared – but rather Pharaoh.

[7:13]  ⁹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ¹⁰ tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

[20:2]  ¹¹ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ¹² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ¹³ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[6:12]  ¹⁴ tn Grk “and the,” but 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.

[6:12]  ¹⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ¹⁶ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ¹⁷ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[6:13]  ¹⁸ sn This holy place is a reference to the temple.

[6:13]  ¹⁹ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ²⁰ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.