Yeremia 29:2

29:2 He sent it after King Jeconiah, the queen mother, the palace officials, ¹  the leaders of Judah and Jerusalem, the craftsmen, and the metal workers had been exiled from Jerusalem. ² 

Yeremia 34:19

34:19 I will punish the leaders of Judah and Jerusalem, the court officials, ³  the priests, and all the other people of the land who passed between the pieces of the calf. ⁴ 

Yeremia 34:2

34:2 The Lord God of Israel told Jeremiah ⁵  to go and give King Zedekiah of Judah a message. He told Jeremiah ⁶  to tell him, “The Lord says, ‘I am going to ⁷  hand this city over to the king of Babylon and he will burn it down.

Kisah Para Rasul 24:15

24:15 I have ⁸  a hope in God (a hope ⁹  that ¹⁰  these men ¹¹  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ¹² 

[29:2]  ¹ tn This term is often mistakenly understood to refer to a “eunuch.” It is clear, however, in Gen 39:1 that “eunuchs” could be married. On the other hand it is clear from Isa 59:3-5 that some who bore this title could not have children. In this period, it is possible that the persons who bore this title were high officials like the rab saris who was a high official in the Babylonian court (cf. Jer 39:3, 13; 52:25). For further references see HALOT 727 s.v. סָרִיס 1.c.

[29:2]  ² sn See 2 Kgs 24:14-16 and compare the study note on Jer 24:1.

[34:19]  ³ tn For the rendering of this term see the translator’s note on 29:2.

[34:19]  ⁴ tn This verse is not actually a sentence in the Hebrew original but is a prepositioned object to the verb in v. 20, “I will hand them over.” This construction is called casus pendens in the older grammars and is used to call attention to a subject or object (cf. GKC 458 §143.d and compare the usage in 33:24). The same nondescript “I will punish” which was used to resolve the complex sentence in the previous verse has been chosen to introduce the objects here before the more specific “I will hand them over” in the next verse.

[34:2]  ⁵ tn Heb “told him”; the referent (Jeremiah) has been specified in the translation for clarity.

[34:2]  ⁶ tn Heb “told him”; the referent (Jeremiah) has been specified in the translation for clarity.

[34:2]  ⁷ tn Heb 34:1 “The word which came to Jeremiah from the Lord…saying, ‘Thus says the Lord God of Israel, “Go and speak to Zedekiah king of Judah and say to him, ‘Thus says the Lord, “I am going to….”’”’” The translation has tried to avoid some of the confusion that is created by embedding quotations within quotations by using indirect quotation in some instances; the conceptualization is the same but the style is simpler.

[24:15]  ⁸ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ⁹ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ¹⁰ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ¹¹ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ¹² tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).