2 Tawarikh 36:16

36:16 But they mocked God’s messengers, despised his warnings, ¹  and ridiculed his prophets. ²  Finally the Lord got very angry at his people and there was no one who could prevent his judgment. ³ 

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.” ⁴ 

Matius 5:11-12

5:11 “Blessed are you when people ⁵  insult you and persecute you and say all kinds of evil things about you falsely ⁶  on account of me. 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 21:34-39

21:34 When the harvest time was near, he sent his slaves ⁷  to the tenants to collect his portion of the crop. ⁸  21:35 But the tenants seized his slaves, beat one, ⁹  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, ¹⁰  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 ¹¹  they seized him, ¹²  threw him out of the vineyard, ¹³  and killed him.

Matius 23:34-37

23:34 “For this reason I ¹⁴  am sending you prophets and wise men and experts in the law, ¹⁵  some of whom you will kill and crucify, ¹⁶  and some you will flog ¹⁷  in your synagogues ¹⁸  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, ¹⁹  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ²⁰  this generation will be held responsible for all these things! ²¹ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ²²  you who kill the prophets and stone those who are sent to you! ²³  How often I have longed ²⁴  to gather your children together as a hen gathers her chicks under her wings, but ²⁵  you would have none of it! ²⁶ 

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ²⁷  your reward is great in heaven. For their ancestors ²⁸  did the same things to the prophets. ²⁹ 

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ³⁰  you who kill the prophets and stone those who are sent to you! ³¹  How often I have longed ³²  to gather your children together as a hen gathers her chicks under her wings, but ³³  you would have none of it! ³⁴ 

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ³⁵  not persecute? ³⁶  They ³⁷  killed those who foretold long ago the coming of the Righteous One, ³⁸  whose betrayers and murderers you have now become! ³⁹ 

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ⁴⁰ 

Kisah Para Rasul 2:14-15

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁴¹  with the eleven, raised his voice, and addressed them: “You men of Judea ⁴²  and all you who live in Jerusalem, ⁴³  know this ⁴⁴  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ⁴⁵  for it is only nine o’clock in the morning. ⁴⁶ 

Ibrani 11:32-38

11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets. 11:33 Through faith they conquered kingdoms, administered justice, ⁴⁷  gained what was promised, ⁴⁸  shut the mouths of lions, 11:34 quenched raging fire, ⁴⁹  escaped the edge of the sword, gained strength in weakness, ⁵⁰  became mighty in battle, put foreign armies to flight, 11:35 and women received back their dead raised to life. ⁵¹  But others were tortured, not accepting release, to obtain resurrection to a better life. ⁵²  11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ⁵³  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated 11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

[36:16]  ¹ tn Heb “his words.”

[36:16]  ² tn All three verbal forms (“mocked,” “despised,” and “ridiculed”) are active participles in the Hebrew text, indicating continual or repeated action. They made a habit of rejecting God’s prophetic messengers.

[36:16]  ³ tn Heb “until the anger of the Lord went up against his people until there was no healer.”

[2:30]  ⁴ 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.

[5:11]  ⁵ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ⁶ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[21:34]  ⁷ tn See the note on the word “slave” in 8:9.

[21:34]  sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.

[21:34]  ⁸ tn Grk “to collect his fruits.”

[21:35]  ⁹ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[21:37]  ¹⁰ sn The owner’s decision to send his son represents God sending Jesus.

[21:39]  ¹¹ 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]  ¹² tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ¹³ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[23:34]  ¹⁴ 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]  ¹⁵ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ¹⁶ sn See the note on crucified in 20:19.

[23:34]  ¹⁷ 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]  ¹⁸ sn See the note on synagogues in 4:23.

[23:35]  ¹⁹ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ²¹ tn Grk “all these things will come on this generation.”

[23:37]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ²⁶ tn Grk “you were not willing.”

[6:23]  ²⁷ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ²⁸ tn Or “forefathers”; Grk “fathers.”

[6:23]  ²⁹ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[13:34]  ³⁰ sn The double use of the city’s name betrays intense emotion.

[13:34]  ³¹ 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]  ³² 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]  ³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

[7:52]  ³⁵ tn Or “forefathers”; Grk “fathers.”

[7:52]  ³⁶ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ³⁷ 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]  ³⁸ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ³⁹ 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).

[7:1]  ⁴⁰ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[2:14]  ⁴¹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁴² tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁴³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁴⁴ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ⁴⁵ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁴⁶ tn Grk “only the third hour.”

[11:33]  ⁴⁷ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

[11:33]  ⁴⁸ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

[11:33]  sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).

[11:34]  ⁴⁹ tn Grk “quenched the power of fire.”

[11:34]  ⁵⁰ tn Or “recovered from sickness.”

[11:35]  ⁵¹ tn Grk “received back their dead from resurrection.”

[11:35]  ⁵² tn Grk “to obtain a better resurrection.”

[11:37]  ⁵³ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)