1 Samuel 22:17-19

22:17 Then the king said to the messengers ¹  who were stationed beside him, “Turn and kill the priests of the Lord, for they too have sided ²  with David! They knew he was fleeing, but they did not inform me.” But the king’s servants refused to harm ³  the priests of the Lord.

22:18 Then the king said to Doeg, “You turn and strike down the priests!” So Doeg the Edomite turned and struck down the priests. He killed on that day eighty-five ⁴  men who wore the linen ephod. 22:19 As for Nob, the city of the priests, he struck down with the sword men and women, children and infants, oxen, donkeys, and sheep – all with the sword.

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ⁵  learned about it, they went down there to him.

Kisah Para Rasul 18:4

18:4 He addressed ⁶  both Jews and Greeks in the synagogue ⁷  every Sabbath, attempting to persuade ⁸  them.

Kisah Para Rasul 18:13

18:13 saying, “This man is persuading ⁹  people to worship God in a way contrary to ¹⁰  the law!”

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ¹¹  Apollos was in Corinth, ¹²  Paul went through the inland ¹³  regions ¹⁴  and came to Ephesus. ¹⁵  He ¹⁶  found some disciples there ¹⁷ 

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ¹⁸  both Jews and Greeks, heard the word of the Lord. ¹⁹ 

Kisah Para Rasul 19:14

19:14 (Now seven sons of a man named ²⁰  Sceva, a Jewish high priest, were doing this.) ²¹ 

Yeremia 2:30

2:30 “It did no good for me to punish your people.

They did not respond to such correction.

You slaughtered your prophets

like a voracious lion.” ²² 

Yeremia 26:23

26:23 and they brought Uriah back from there. ²³  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ²⁴ 

Ratapan 4:13-14

מ (Mem)

4:13 But it happened ²⁵  due to the sins of her prophets ²⁶ 

and the iniquities of her priests,

who poured out in her midst

the blood of the righteous.

נ (Nun)

4:14 They ²⁷  wander blindly ²⁸  through the streets,

defiled by the blood they shed, ²⁹ 

while no one dares ³⁰ 

to touch their garments.

Matius 23:35-37

23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ³¹  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ³²  this generation will be held responsible for all these things! ³³ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ³⁴  you who kill the prophets and stone those who are sent to you! ³⁵  How often I have longed ³⁶  to gather your children together as a hen gathers her chicks under her wings, but ³⁷  you would have none of it! ³⁸ 

Lukas 11:51-54

11:51 from the blood of Abel ³⁹  to the blood of Zechariah, ⁴⁰  who was killed ⁴¹  between the altar and the sanctuary. ⁴²  Yes, I tell you, it will be charged against ⁴³  this generation. 11:52 Woe to you experts in religious law! You have taken away ⁴⁴  the key to knowledge! You did not go in yourselves, and you hindered ⁴⁵  those who were going in.”

11:53 When he went out from there, the experts in the law ⁴⁶  and the Pharisees began to oppose him bitterly, ⁴⁷  and to ask him hostile questions ⁴⁸  about many things, 11:54 plotting against ⁴⁹  him, to catch ⁵⁰  him in something he might say.

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁵¹  not persecute? ⁵²  They ⁵³  killed those who foretold long ago the coming of the Righteous One, ⁵⁴  whose betrayers and murderers you have now become! ⁵⁵ 

Kisah Para Rasul 12:2-3

12:2 He had James, the brother of John, executed with a sword. ⁵⁶  12:3 When he saw that this pleased the Jews, ⁵⁷  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ⁵⁸ 

[22:17]  ¹ tn Heb “runners.”

[22:17]  ² tn Heb “their hand is.”

[22:17]  ³ tn Heb “to extend their hand to harm.”

[22:18]  ⁴ tc The number is confused in the Greek ms tradition. The LXX, with the exception of the Lucianic recension, has the number 305. The Lucianic recension, along with a couple of Old Latin mss, has the number 350.

[22:1]  ⁵ tn Heb “house.”

[18:4]  ⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ⁷ sn See the note on synagogue in 6:9.

[18:4]  ⁸ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[18:13]  ⁹ tn Or “inciting.”

[18:13]  ¹⁰ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[19:1]  ¹¹ 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]  ¹² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹³ tn Or “interior.”

[19:1]  ¹⁴ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ¹⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ¹⁶ 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]  ¹⁷ tn The word “there” is not in the Greek text but is implied.

[19:10]  ¹⁸ 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.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ¹⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:14]  ²⁰ tn Grk “a certain Sceva.”

[19:14]  ²¹ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[2:30]  ²² tn Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.

[26:23]  ²³ tn Heb “from Egypt.”

[26:23]  sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.

[26:23]  ²⁴ sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.

[4:13]  ²⁵ tn These words do not appear in the Hebrew, but are supplied to make sense of the line. The introductory causal preposition מִן (min) (“because”) indicates that this phrase – or something like it – is implied through elision.

[4:13]  ²⁶ tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as “But it happened due to…” or connect it to the following verses, which themselves are quite difficult. The former option was employed in the present translation.

[4:14]  ²⁷ tn “They” are apparently the people, rather than the prophets and priests mentioned in the preceding verse.

[4:14]  ²⁸ tc The Hebrew word עִוְרִים (’ivrim) appears to be an adjective based on the root I עִוֵּר (’ivver, “blind”). The LXX, using a rare perfect optative of ἐγείρω (egeirw), seems to have read a form of II עוּר (’ur, “to rise”), while the Syriac reads “her nobles,” possibly from reading שָׂרִים (sarim). The evidence is unclear.

[4:14]  ²⁹ tn Heb “defiled with blood.”

[4:14]  ³⁰ tn The translation is conjecture. The MT has the preposition ב (bet, “in,” “by,” “with,” “when,” etc.), the negative particle לֹא (lo’), then a finite verb from יָכַל (yakhal, Qal impfect 3rd person masculine plural): “in not they are able.” Normally יָכַל (yakhal) would be followed by an infinitive, identifying what someone is or is not able to do, or by some other modifying clause. לֹא יָכַל (lo’ yakhal) on its own may mean “they do not prevail.” The preposition ב (bet) suggests possible dependence on another verb (cp. Jer 2:11, the only other verse with the sequence ב [bet] plus לֹא [lo’] plus finite verb). The following verb נָגַע (naga’, “touch”) regularly indicates its object with the preposition ב (bet), but the preposition ב (bet) is already used with “their garments.” If both are the object of נָגַע (naga’), the line would read “they touched what they could not, their garments.” As this makes no sense, one should note that any other verb on which the phrase would be dependent is not recoverable. The preposition ב (bet) can also introduce temporal clauses, though there are no examples with לֹא (lo’) plus a finite verb. A temporal understanding could yield “when they could not succeed, they touched [clutched?] their garments” or “while no one is able [to ?] they touch their garments.” In Jer 49:10 the meaning of יָכַל (yakhal) is completed by a finite verb (though it is not governed by the preposition ב [bet]). If so here, then we may understand “while (ב [bet]) no one dares (יָכַל, yakhal) to touch their garments.” This gives the picture of blind people stumbling about while others cannot help because they are afraid to touch them.

[23:35]  ³¹ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ³³ tn Grk “all these things will come on this generation.”

[23:37]  ³⁴ sn The double use of the city’s name betrays intense emotion.

[23:37]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:37]  ³⁵ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ³⁶ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ³⁸ tn Grk “you were not willing.”

[11:51]  ³⁹ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁴⁰ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁴¹ tn Or “who perished.”

[11:51]  ⁴² tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁴³ tn Or “required from.”

[11:52]  ⁴⁴ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ⁴⁵ tn Or “you tried to prevent.”

[11:53]  ⁴⁶ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁴⁷ tn Or “terribly.”

[11:53]  ⁴⁸ tn For this term see L&N 33.183.

[11:54]  ⁴⁹ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ⁵⁰ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[7:52]  ⁵¹ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁵² sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁵³ tn Grk “And they.” 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.

[7:52]  ⁵⁴ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁵⁵ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[12:2]  ⁵⁶ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[12:3]  ⁵⁷ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ⁵⁸ sn This is a parenthetical note by the author.