Yeremia 5:3

5:3 Lord, I know you look for faithfulness. ¹ 

But even when you punish these people, they feel no remorse. ² 

Even when you nearly destroy them, they refuse to be corrected.

They have become as hardheaded as a rock. ³ 

They refuse to change their ways. ⁴ 

Yeremia 5:1

Judah is Justly Deserving of Coming Judgment

5:1 The Lord said, ⁵ 

“Go up and down ⁶  through the streets of Jerusalem. ⁷ 

Look around and see for yourselves.

Search through its public squares.

See if any of you can find a single person

who deals honestly and tries to be truthful. ⁸ 

If you can, ⁹  then I will not punish this city. ¹⁰ 

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ¹¹  the Jews from the province of Asia ¹²  who had seen him in the temple area ¹³  stirred up the whole crowd ¹⁴  and seized ¹⁵  him,

Kisah Para Rasul 21:2

21:2 We found ¹⁶  a ship crossing over to Phoenicia, ¹⁷  went aboard, ¹⁸  and put out to sea. ¹⁹ 

Kisah Para Rasul 19:1-2

Disciples of John the Baptist at Ephesus

19:1 While ²⁰  Apollos was in Corinth, ²¹  Paul went through the inland ²²  regions ²³  and came to Ephesus. ²⁴  He ²⁵  found some disciples there ²⁶  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ²⁷  They replied, ²⁸  “No, we have not even ²⁹  heard that there is a Holy Spirit.”

Kisah Para Rasul 22:11-19

22:11 Since I could not see because of ³⁰  the brilliance ³¹  of that light, I came to Damascus led by the hand of ³²  those who were with me. 22:12 A man named Ananias, ³³  a devout man according to the law, ³⁴  well spoken of by all the Jews who live there, ³⁵  22:13 came ³⁶  to me and stood beside me ³⁷  and said to me, ‘Brother Saul, regain your sight!’ ³⁸  And at that very moment ³⁹  I looked up and saw him. ⁴⁰  22:14 Then he said, ‘The God of our ancestors ⁴¹  has already chosen ⁴²  you to know his will, to see ⁴³  the Righteous One, ⁴⁴  and to hear a command ⁴⁵  from his mouth, 22:15 because you will be his witness ⁴⁶  to all people ⁴⁷  of what you have seen and heard. 22:16 And now what are you waiting for? ⁴⁸  Get up, ⁴⁹  be baptized, and have your sins washed away, ⁵⁰  calling on his name.’ ⁵¹  22:17 When ⁵²  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁵³  22:18 and saw the Lord ⁵⁴  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ⁵⁵  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁵⁶  who believed in you.

Kisah Para Rasul 22:2

22:2 (When they heard ⁵⁷  that he was addressing ⁵⁸  them in Aramaic, ⁵⁹  they became even ⁶⁰  quieter.) ⁶¹  Then ⁶²  Paul said,

Kisah Para Rasul 1:19

1:19 This ⁶³  became known to all who lived in Jerusalem, so that in their own language ⁶⁴  they called that field ⁶⁵  Hakeldama, that is, “Field of Blood.”)

Yesaya 36:22--37:1

36:22 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn in grief ⁶⁶  and reported to him what the chief adviser had said. 37:1 When King Hezekiah heard this, ⁶⁷  he tore his clothes, put on sackcloth, and went to the Lord’s temple.

Yunus 3:6

3:6 When the news ⁶⁸  reached the king of Nineveh, he got up from his throne, took off his royal robe, put on sackcloth, and sat on ashes.

Matius 12:41

12:41 The people ⁶⁹  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ⁷⁰  – and now, ⁷¹  something greater than Jonah is here!

[5:3]  ¹ tn Heb “O Lord, are your eyes not to faithfulness?” The question is rhetorical and expects a positive answer.

[5:3]  ² tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.

[5:3]  ³ tn Heb “They made their faces as hard as a rock.”

[5:3]  ⁴ tn Or “to repent”; Heb “to turn back.”

[5:1]  ⁵ tn These words are not in the text, but since the words at the end are obviously those of the Lord, they are supplied in the translation here to mark the shift in speaker from 4:29-31 where Jeremiah is the obvious speaker.

[5:1]  ⁶ tn It is not clear who is being addressed here. The verbs are plural so they are not addressed to Jeremiah per se. Since the passage is talking about the people of Jerusalem, it is unlikely they are addressed here except perhaps rhetorically. Some have suggested that the heavenly court is being addressed here as in Job 1:6-8; 2:1-3. It is clear from Jer 23:18, 22; Amos 3:7 that the prophets had access to this heavenly counsel through visions (cf. 1 Kgs 22:19-23), so Jeremiah could have been privy to this speech through that means. Though these are the most likely addressee, it is too presumptuous to supply such an explicit addressee without clearer indication in the text. The translation will just have to run the risk of the probable erroneous assumption by most English readers that the addressee is Jeremiah.

[5:1]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:1]  ⁸ tn Heb “who does justice and seeks faithfulness.”

[5:1]  ⁹ tn Heb “squares. If you can find…if there is one person…then I will…”

[5:1]  ¹⁰ tn Heb “forgive [or pardon] it.”

[21:27]  ¹¹ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ¹² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ¹³ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ¹⁴ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ¹⁵ tn Grk “and laid hands on.”

[21:2]  ¹⁶ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹⁷ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹⁸ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹⁹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[19:1]  ²⁰ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ²¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ²² tn Or “interior.”

[19:1]  ²³ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ²⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ²⁵ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ²⁶ tn The word “there” is not in the Greek text but is implied.

[19:2]  ²⁷ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ²⁸ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²⁹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[22:11]  ³⁰ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ³¹ tn Or “brightness”; Grk “glory.”

[22:11]  ³² tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12]  ³³ tn Grk “a certain Ananias.”

[22:12]  ³⁴ sn The law refers to the law of Moses.

[22:12]  ³⁵ 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.”

[22:13]  ³⁶ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ³⁷ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ³⁸ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ³⁹ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ⁴⁰ tn Grk “I looked up to him.”

[22:14]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ⁵¹ 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.

[22:17]  ⁵² tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ⁵³ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18]  ⁵⁴ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  ⁵⁵ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ⁵⁶ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[22:2]  ⁵⁷ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁵⁸ 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]  ⁵⁹ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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.

[1:19]  ⁶³ tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:19]  ⁶⁴ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁶⁵ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[36:22]  ⁶⁶ tn Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.

[37:1]  ⁶⁷ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[3:6]  ⁶⁸ tn Heb “word” or “matter.”

[12:41]  ⁶⁹ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).

[12:41]  ⁷⁰ tn Grk “at the preaching of Jonah.”

[12:41]  ⁷¹ tn Grk “behold.”