Yoel 1:14
Konteksproclaim a sacred assembly.
Gather the elders and 2 all the inhabitants of the land
to the temple of the Lord your God,
and cry out to the Lord.
Yoel 1:1
Konteks1:1 This 3 is the Lord’s message 4 that was given 5
to Joel 6 the son of Pethuel:
Kisah Para Rasul 21:9
Konteks21:9 (He had four unmarried 7 daughters who prophesied.) 8
Kisah Para Rasul 21:12
Konteks21:12 When we heard this, both we and the local people 9 begged him not to go up to Jerusalem.
Kisah Para Rasul 21:2
Konteks21:2 We found 10 a ship crossing over to Phoenicia, 11 went aboard, 12 and put out to sea. 13
Kisah Para Rasul 10:20
Konteks10:20 But get up, 14 go down, and accompany them without hesitation, 15 because I have sent them.”
Yeremia 36:9
Konteks36:9 All the people living in Jerusalem 16 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. 17
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[1:14] 1 tn Heb “consecrate a fast” (so NASB).
[1:14] 2 tc The conjunction “and” does not appear in MT or LXX, but does appear in some Qumran texts (4QXIIc and 4QXIIg).
[1:1] 3 sn The dating of the book of Joel is a matter of dispute. Some scholars date the book as early as the ninth century
[1:1] 4 tn Heb “the word of the
[1:1] 5 tn Heb “that was.” The term “given” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity and smoothness.
[1:1] 6 sn The name Joel means in Hebrew “the
[21:9] 7 tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).
[21:9] 8 sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).
[21:12] 9 tn Or “the people there.”
[21:2] 10 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] 11 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
[21:2] 12 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] 13 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.”
[10:20] 14 tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
[10:20] 15 tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).
[36:9] 16 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:9] 17 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.