1 Samuel 8:7-8

8:7 The Lord said to Samuel, “Do everything the people request of you. ¹  For it is not you that they have rejected, but it is me that they have rejected as their king. 8:8 Just as they have done ²  from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you.

1 Samuel 8:1

Israel Seeks a King

8:1 In his old age Samuel appointed his sons as judges over Israel.

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ³  both Jews and Greeks, heard the word of the Lord. ⁴ 

Kisah Para Rasul 19:14

19:14 (Now seven sons of a man named ⁵  Sceva, a Jewish high priest, were doing this.) ⁶ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁷  They replied, ⁸  “No, we have not even ⁹  heard that there is a Holy Spirit.”

Kisah Para Rasul 24:19-22

24:19 But there are some Jews from the province of Asia ¹⁰  who should be here before you and bring charges, ¹¹  if they have anything against me. 24:20 Or these men here ¹²  should tell what crime ¹³  they found me guilty of ¹⁴  when I stood before the council, ¹⁵  24:21 other than ¹⁶  this one thing ¹⁷  I shouted out while I stood before ¹⁸  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ¹⁹ 

24:22 Then Felix, ²⁰  who understood the facts ²¹  concerning the Way ²²  more accurately, ²³  adjourned their hearing, ²⁴  saying, “When Lysias the commanding officer comes down, I will decide your case.” ²⁵ 

Kisah Para Rasul 1:16

1:16 “Brothers, ²⁶  the scripture had to be fulfilled that the Holy Spirit foretold through ²⁷  David concerning Judas – who became the guide for those who arrested Jesus –

Nehemia 9:26

9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. ²⁸  They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies.

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.” ²⁹ 

Yeremia 20:2

20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. ³⁰  Then he put him in the stocks ³¹  which were at the Upper Gate of Benjamin in the Lord’s temple. ³² 

Yeremia 26:15

26:15 But you should take careful note of this: If you put me to death, you will bring on yourselves and this city and those who live in it the guilt of murdering an innocent man. For the Lord has sent me to speak all this where you can hear it. That is the truth!” ³³ 

Yeremia 26:23

26:23 and they brought Uriah back from there. ³⁴  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ³⁵ 

Matius 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 21:35-41

21:35 But the tenants seized his slaves, beat one, ³⁶  killed another, and stoned another. 21:36 Again he sent other slaves, more than the first, and they treated them the same way. 21:37 Finally he sent his son to them, ³⁷  saying, ‘They will respect my son.’ 21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’ 21:39 So ³⁸  they seized him, ³⁹  threw him out of the vineyard, ⁴⁰  and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?” 21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Matius 23:31-37

23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? ⁴¹ 

23:34 “For this reason I ⁴²  am sending you prophets and wise men and experts in the law, ⁴³  some of whom you will kill and crucify, ⁴⁴  and some you will flog ⁴⁵  in your synagogues ⁴⁶  and pursue from town to town, 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, ⁴⁷  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ⁴⁸  this generation will be held responsible for all these things! ⁴⁹ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ⁵⁰  you who kill the prophets and stone those who are sent to you! ⁵¹  How often I have longed ⁵²  to gather your children together as a hen gathers her chicks under her wings, but ⁵³  you would have none of it! ⁵⁴ 

Lukas 11:47-51

11:47 Woe to you! You build ⁵⁵  the tombs of the prophets whom your ancestors ⁵⁶  killed. 11:48 So you testify that you approve of ⁵⁷  the deeds of your ancestors, ⁵⁸  because they killed the prophets ⁵⁹  and you build their ⁶⁰  tombs! ⁶¹  11:49 For this reason also the wisdom ⁶²  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable ⁶³  for the blood of all the prophets that has been shed since the beginning ⁶⁴  of the world, ⁶⁵  11:51 from the blood of Abel ⁶⁶  to the blood of Zechariah, ⁶⁷  who was killed ⁶⁸  between the altar and the sanctuary. ⁶⁹  Yes, I tell you, it will be charged against ⁷⁰  this generation.

Lukas 13:33-34

13:33 Nevertheless I must ⁷¹  go on my way today and tomorrow and the next day, because it is impossible ⁷²  that a prophet should be killed ⁷³  outside Jerusalem.’ ⁷⁴  13:34 O Jerusalem, Jerusalem, ⁷⁵  you who kill the prophets and stone those who are sent to you! ⁷⁶  How often I have longed ⁷⁷  to gather your children together as a hen gathers her chicks under her wings, but ⁷⁸  you would have none of it! ⁷⁹ 

Lukas 13:1

A Call to Repent

13:1 Now ⁸⁰  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ⁸¹ 

Lukas 2:15

2:15 When ⁸²  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ⁸³  and see this thing that has taken place, that the Lord ⁸⁴  has made known to us.”

[8:7]  ¹ tn Heb “Listen to the voice of the people, to all which they say to you.”

[8:8]  ² tn Heb “according to all the deeds which they have done.”

[19:10]  ³ 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]  ⁴ 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]  ⁵ tn Grk “a certain Sceva.”

[19:14]  ⁶ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:2]  ⁷ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁸ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[24:19]  ¹⁰ 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.

[24:19]  ¹¹ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:19]  sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[24:20]  ¹² tn Grk “these [men] themselves.”

[24:20]  ¹³ tn Or “unrighteous act.”

[24:20]  ¹⁴ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ¹⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21]  ¹⁶ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ¹⁷ tn Grk “one utterance.”

[24:21]  ¹⁸ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ¹⁹ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ²⁰ sn See the note on Antonius Felix in 23:24.

[24:22]  ²¹ tn Grk “the things.”

[24:22]  ²² tn That is, concerning Christianity.

[24:22]  ²³ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ²⁴ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ²⁵ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[1:16]  ²⁶ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ²⁷ tn Grk “foretold by the mouth of.”

[9:26]  ²⁸ tn Heb “they cast your law behind their backs.”

[2:30]  ²⁹ 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.

[20:2]  ³⁰ tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the Lord heard Jeremiah prophesying these words/things 20:2 and Pashhur had the prophet Jeremiah flogged.” This verse and the previous one has been restructured in the translation to better conform with contemporary English style.

[20:2]  ³¹ tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated “collar,” and in 2 Chr 16:10 where it is preceded by the word “house of.” It is most often translated “stocks” and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning “to turn.” See BDB 246 s.v. מַהְפֶּכֶת and KBL 500 s.v. מַהְפֶּכֶת for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.

[20:2]  ³² sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the Lord’s temple” to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7). Like the Benjamin Gate in the city wall it faced north toward the territory of the tribe of Benjamin.

[26:15]  ³³ tn Heb “For in truth the Lord has sent me to you to speak in your ears all these words/things.”

[26:23]  ³⁴ 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]  ³⁵ 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.

[21:35]  ³⁶ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[21:37]  ³⁷ sn The owner’s decision to send his son represents God sending Jesus.

[21:39]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

[21:39]  ³⁹ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ⁴⁰ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[23:33]  ⁴¹ tn Grk “the judgment of Gehenna.”

[23:33]  sn See the note on the word hell in 5:22.

[23:34]  ⁴² tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ⁴³ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁴⁴ sn See the note on crucified in 20:19.

[23:34]  ⁴⁵ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ⁴⁶ sn See the note on synagogues in 4:23.

[23:35]  ⁴⁷ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ⁴⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ⁴⁹ tn Grk “all these things will come on this generation.”

[23:37]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ⁵⁴ tn Grk “you were not willing.”

[11:47]  ⁵⁵ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ⁵⁶ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁵⁷ tn Grk “you are witnesses and approve of.”

[11:48]  ⁵⁸ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁵⁹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ⁶⁰ tn “Their,” i.e., the prophets.

[11:48]  ⁶¹ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[11:49]  ⁶² sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:50]  ⁶³ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ⁶⁴ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ⁶⁵ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[11:51]  ⁶⁶ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁶⁷ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁶⁸ tn Or “who perished.”

[11:51]  ⁶⁹ 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]  ⁷⁰ tn Or “required from.”

[13:33]  ⁷¹ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ⁷² tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ⁷³ tn Or “should perish away from.”

[13:33]  ⁷⁴ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:33]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:34]  ⁷⁵ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁷⁶ 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”).

[13:34]  ⁷⁷ 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.

[13:34]  ⁷⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁷⁹ tn Grk “you were not willing.”

[13:1]  ⁸⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁸¹ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[2:15]  ⁸² tn Grk “And it happened that when.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:15]  ⁸³ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ⁸⁴ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.