Yeremia 22:18

22:18 So ¹  the Lord has this to say about Josiah’s son, King Jehoiakim of Judah:

People will not mourn for him, saying,

“This makes me sad, my brother!

This makes me sad, my sister!”

They will not mourn for him, saying,

“Poor, poor lord! Poor, poor majesty!” ² 

Yeremia 22:2

22:2 Say: ‘Listen, O king of Judah who follows in David’s succession. ³  You, your officials, and your subjects who pass through the gates of this palace must listen to what the Lord says. ⁴ 

Kisah Para Rasul 23:35

23:35 he said, “I will give you a hearing ⁵  when your accusers arrive too.” Then ⁶  he ordered that Paul ⁷  be kept under guard in Herod’s palace. ⁸ 

Kisah Para Rasul 23:2

23:2 At that ⁹  the high priest Ananias ordered those standing near ¹⁰  Paul ¹¹  to strike ¹²  him on the mouth.

Kisah Para Rasul 1:4

1:4 While he was with them, ¹³  he declared, ¹⁴  “Do not leave Jerusalem, ¹⁵  but wait there ¹⁶  for what my ¹⁷  Father promised, ¹⁸  which you heard about from me. ¹⁹ 

[22:18]  ¹ sn This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14; Jer 23:2.

[22:18]  ² tn The translation follows the majority of scholars who think that the address of brother and sister are the address of the mourners to one another, lamenting their loss. Some scholars feel that all four terms are parallel and represent the relation that the king had metaphorically to his subjects; i.e., he was not only Lord and Majesty to them but like a sister or a brother. In that case something like: “How sad it is for the one who was like a brother to us! How sad it is for the one who was like a sister to us.” This makes for poor poetry and is not very likely. The lover can call his bride sister in Song of Solomon (Song 4:9, 10) but there are no documented examples of a subject ever speaking of a king in this way in Israel or the ancient Near East.

[22:2]  ³ tn Heb “who sits on David’s throne.”

[22:2]  ⁴ tn Heb “Hear the word of the Lord, O king of Judah who sits on the throne of David, you, and your officials and your people who pass through these gates.”

[23:35]  ⁵ tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35]  ⁶ tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35]  ⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ⁸ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[23:2]  ⁹ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹⁰ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹² tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[1:4]  ¹³ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ¹⁴ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ¹⁶ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ¹⁷ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ¹⁸ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ¹⁹ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.