Kisah Para Rasul 19:36

19:36 So because these facts ¹  are indisputable, ²  you must keep quiet ³  and not do anything reckless. ⁴ 

Kisah Para Rasul 22:26

22:26 When the centurion ⁵  heard this, ⁶  he went to the commanding officer ⁷  and reported it, ⁸  saying, “What are you about to do? ⁹  For this man is a Roman citizen.” ¹⁰ 

Yeremia 26:19

26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? ¹¹  Did not ¹²  the Lord forgo destroying them ¹³  as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” ¹⁴ 

Matius 27:19

27:19 As ¹⁵  he was sitting on the judgment seat, ¹⁶  his wife sent a message ¹⁷  to him: ¹⁸  “Have nothing to do with that innocent man; ¹⁹  I have suffered greatly as a result of a dream ²⁰  about him today.”

[19:36]  ¹ tn Grk “these things.”

[19:36]  ² tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ³ tn Grk “it is necessary that you be quiet.”

[19:36]  ⁴ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[22:26]  ⁵ sn See the note on the word centurion in 10:1.

[22:26]  ⁶ tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ⁸ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ⁹ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ¹⁰ tn The word “citizen” is supplied here for emphasis and clarity.

[26:19]  ¹¹ tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.

[26:19]  ¹² tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.

[26:19]  ¹³ tn For the translation of the terms involved here see the translator’s note on 18:8.

[26:19]  ¹⁴ tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.

[27:19]  ¹⁵ tn Here δέ (de) has not been translated.

[27:19]  ¹⁶ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ¹⁷ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ¹⁸ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ¹⁹ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ²⁰ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.