Acts 19:40

19:40 For ¹  we are in danger of being charged with rioting ²  today, since there is no cause we can give to explain ³  this disorderly gathering.” ⁴ 

Matthew 11:7-9

11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness ⁵  to see? A reed shaken by the wind? ⁶  11:8 What ⁷  did you go out to see? A man dressed in fancy clothes? ⁸  Look, those who wear fancy clothes are in the homes of kings! ⁹  11:9 What did you go out to see? A prophet? Yes, I tell you, and more ¹⁰  than a prophet.

Luke 7:24-26

7:24 When ¹¹  John’s messengers had gone, Jesus ¹²  began to speak to the crowds about John: “What did you go out into the wilderness ¹³  to see? A reed shaken by the wind? ¹⁴  7:25 What ¹⁵  did you go out to see? A man dressed in fancy ¹⁶  clothes? ¹⁷  Look, those who wear fancy clothes and live in luxury ¹⁸  are in kings’ courts! ¹⁹  7:26 What did you go out to see? A prophet? Yes, I tell you, and more ²⁰  than a prophet.

[19:40]  ¹ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ² tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ³ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ⁴ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[11:7]  ⁵ tn Or “desert.”

[11:7]  ⁶ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[11:8]  ⁷ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.

[11:8]  ⁸ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[11:8]  ⁹ tn Or “palaces.”

[11:9]  ¹⁰ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).

[7:24]  ¹¹ tn Here δέ (de) has not been translated.

[7:24]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ¹³ tn Or “desert.”

[7:24]  ¹⁴ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:25]  ¹⁵ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ¹⁶ tn Or “soft”; see L&N 79.100.

[7:25]  ¹⁷ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ¹⁸ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ¹⁹ tn Or “palaces.”

[7:26]  ²⁰ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).