Matius 21:34-38

21:34 When the harvest time was near, he sent his slaves ¹  to the tenants to collect his portion of the crop. ²  21:35 But the tenants seized his slaves, beat one, ³  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, ⁴  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!’

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? ⁵ 

23:34 “For this reason I ⁶  am sending you prophets and wise men and experts in the law, ⁷  some of whom you will kill and crucify, ⁸  and some you will flog ⁹  in your synagogues ¹⁰  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, ¹¹  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ¹²  this generation will be held responsible for all these things! ¹³ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ¹⁴  you who kill the prophets and stone those who are sent to you! ¹⁵  How often I have longed ¹⁶  to gather your children together as a hen gathers her chicks under her wings, but ¹⁷  you would have none of it! ¹⁸ 

Matius 23:1

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples,

Kisah Para Rasul 18:4

18:4 He addressed ¹⁹  both Jews and Greeks in the synagogue ²⁰  every Sabbath, attempting to persuade ²¹  them.

Kisah Para Rasul 18:13

18:13 saying, “This man is persuading ²²  people to worship God in a way contrary to ²³  the law!”

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ²⁴  They replied, ²⁵  “No, we have not even ²⁶  heard that there is a Holy Spirit.”

Kisah Para Rasul 19:10-14

19:10 This went on for two years, so that all who lived in the province of Asia, ²⁷  both Jews and Greeks, heard the word of the Lord. ²⁸ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ²⁹  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ³⁰  were brought ³¹  to the sick, their diseases left them and the evil spirits went out of them. ³²  19:13 But some itinerant ³³  Jewish exorcists tried to invoke the name ³⁴  of the Lord Jesus over those who were possessed by ³⁵  evil spirits, saying, “I sternly warn ³⁶  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ³⁷  Sceva, a Jewish high priest, were doing this.) ³⁸ 

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ³⁹  God. Then they said to him, “You see, brother, how many thousands of Jews ⁴⁰  there are who have believed, and they are all ardent observers ⁴¹  of the law. ⁴² 

Kisah Para Rasul 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Kisah Para Rasul 22:26-27

22:26 When the centurion ⁴³  heard this, ⁴⁴  he went to the commanding officer ⁴⁵  and reported it, ⁴⁶  saying, “What are you about to do? ⁴⁷  For this man is a Roman citizen.” ⁴⁸  22:27 So the commanding officer ⁴⁹  came and asked ⁵⁰  Paul, ⁵¹  “Tell me, are you a Roman citizen?” ⁵²  He replied, ⁵³  “Yes.”

Kisah Para Rasul 22:2

22:2 (When they heard ⁵⁴  that he was addressing ⁵⁵  them in Aramaic, ⁵⁶  they became even ⁵⁷  quieter.) ⁵⁸  Then ⁵⁹  Paul said,

Kisah Para Rasul 1:9

1:9 After ⁶⁰  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ⁶¹  after he had given orders ⁶²  by ⁶³  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 16:10

16:10 After Paul ⁶⁴  saw the vision, we attempted ⁶⁵  immediately to go over to Macedonia, ⁶⁶  concluding that God had called ⁶⁷  us to proclaim the good news to them.

Kisah Para Rasul 24:20-22

24:20 Or these men here ⁶⁸  should tell what crime ⁶⁹  they found me guilty of ⁷⁰  when I stood before the council, ⁷¹  24:21 other than ⁷²  this one thing ⁷³  I shouted out while I stood before ⁷⁴  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ⁷⁵ 

24:22 Then Felix, ⁷⁶  who understood the facts ⁷⁷  concerning the Way ⁷⁸  more accurately, ⁷⁹  adjourned their hearing, ⁸⁰  saying, “When Lysias the commanding officer comes down, I will decide your case.” ⁸¹ 

Kisah Para Rasul 1:16

1:16 “Brothers, ⁸²  the scripture had to be fulfilled that the Holy Spirit foretold through ⁸³  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. ⁸⁴  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.” ⁸⁵ 

Yeremia 26:8

26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some ⁸⁶  of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! ⁸⁷ 

Yeremia 26:21-23

26:21 When the king and all his bodyguards ⁸⁸  and officials heard what he was prophesying, ⁸⁹  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ⁹⁰  26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, ⁹¹  26:23 and they brought Uriah back from there. ⁹²  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ⁹³ 

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ⁹⁴  your reward is great in heaven. For their ancestors ⁹⁵  did the same things to the prophets. ⁹⁶ 

Lukas 11:47-51

11:47 Woe to you! You build ⁹⁷  the tombs of the prophets whom your ancestors ⁹⁸  killed. 11:48 So you testify that you approve of ⁹⁹  the deeds of your ancestors, ¹⁰⁰  because they killed the prophets ¹⁰¹  and you build their ¹⁰²  tombs! ¹⁰³  11:49 For this reason also the wisdom ¹⁰⁴  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 ¹⁰⁵  for the blood of all the prophets that has been shed since the beginning ¹⁰⁶  of the world, ¹⁰⁷  11:51 from the blood of Abel ¹⁰⁸  to the blood of Zechariah, ¹⁰⁹  who was killed ¹¹⁰  between the altar and the sanctuary. ¹¹¹  Yes, I tell you, it will be charged against ¹¹²  this generation.

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ¹¹³  you who kill the prophets and stone those who are sent to you! ¹¹⁴  How often I have longed ¹¹⁵  to gather your children together as a hen gathers her chicks under her wings, but ¹¹⁶  you would have none of it! ¹¹⁷ 

Kisah Para Rasul 7:51

7:51 “You stubborn ¹¹⁸  people, with uncircumcised ¹¹⁹  hearts and ears! ¹²⁰  You are always resisting the Holy Spirit, like your ancestors ¹²¹  did!

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ¹²² 

Kisah Para Rasul 2:15

2:15 In spite of what you think, these men are not drunk, ¹²³  for it is only nine o’clock in the morning. ¹²⁴ 

[21:34]  ¹ 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]  ² tn Grk “to collect his fruits.”

[21:35]  ³ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[21:37]  ⁴ sn The owner’s decision to send his son represents God sending Jesus.

[23:33]  ⁵ tn Grk “the judgment of Gehenna.”

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

[23:34]  ⁶ 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]  ⁷ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁸ sn See the note on crucified in 20:19.

[23:34]  ⁹ 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]  ¹⁰ sn See the note on synagogues in 4:23.

[23:35]  ¹¹ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ¹³ tn Grk “all these things will come on this generation.”

[23:37]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ¹⁸ tn Grk “you were not willing.”

[18:4]  ¹⁹ 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]  ²⁰ sn See the note on synagogue in 6:9.

[18:4]  ²¹ 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]  ²² tn Or “inciting.”

[18:13]  ²³ 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.

[19:2]  ²⁴ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ²⁵ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²⁶ 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.

[19:10]  ²⁷ 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]  ²⁸ 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.

[19:11]  ²⁹ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ³⁰ tn Or “skin” (the outer surface of the body).

[19:12]  ³¹ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ³² tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ³³ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ³⁴ tn Grk “to name the name.”

[19:13]  ³⁵ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ³⁶ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ³⁷ tn Grk “a certain Sceva.”

[19:14]  ³⁸ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[21:20]  ³⁹ tn Or “glorified.”

[21:20]  ⁴⁰ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ⁴¹ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ⁴² sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[22:26]  ⁴³ sn See the note on the word centurion in 10:1.

[22:26]  ⁴⁴ tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ⁴⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ⁴⁶ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ⁴⁷ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ⁴⁸ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ⁴⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ⁵⁰ tn Grk “and said to.”

[22:27]  ⁵¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ⁵² tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ⁵³ tn Grk “He said.”

[22:2]  ⁵⁴ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁵⁵ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ⁵⁶ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁵⁷ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ⁵⁸ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ⁵⁹ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[1:9]  ⁶⁰ tn Grk “And after.” 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.

[1:2]  ⁶¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁶² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁶³ tn Or “through.”

[16:10]  ⁶⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁶⁵ tn Grk “sought.”

[16:10]  ⁶⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁶⁷ tn Or “summoned.”

[24:20]  ⁶⁸ tn Grk “these [men] themselves.”

[24:20]  ⁶⁹ tn Or “unrighteous act.”

[24:20]  ⁷⁰ 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]  ⁷¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21]  ⁷² 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]  ⁷³ tn Grk “one utterance.”

[24:21]  ⁷⁴ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ⁷⁵ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ⁷⁶ sn See the note on Antonius Felix in 23:24.

[24:22]  ⁷⁷ tn Grk “the things.”

[24:22]  ⁷⁸ tn That is, concerning Christianity.

[24:22]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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]  ⁸³ tn Grk “foretold by the mouth of.”

[9:26]  ⁸⁴ tn Heb “they cast your law behind their backs.”

[2:30]  ⁸⁵ 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.

[26:8]  ⁸⁶ tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)

[26:8]  ⁸⁷ tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).

[26:21]  ⁸⁸ tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).

[26:21]  ⁸⁹ tn Heb “his words.”

[26:21]  ⁹⁰ tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[26:22]  ⁹¹ sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).

[26:23]  ⁹² 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]  ⁹³ 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.

[6:23]  ⁹⁴ 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]  ⁹⁵ tn Or “forefathers”; Grk “fathers.”

[6:23]  ⁹⁶ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[11:47]  ⁹⁷ 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]  ⁹⁸ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁹⁹ tn Grk “you are witnesses and approve of.”

[11:48]  ¹⁰⁰ tn Or “forefathers”; Grk “fathers.”

[11:48]  ¹⁰¹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ¹⁰² tn “Their,” i.e., the prophets.

[11:48]  ¹⁰³ 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]  ¹⁰⁴ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:50]  ¹⁰⁵ 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]  ¹⁰⁶ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ¹⁰⁷ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[11:51]  ¹⁰⁸ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ¹⁰⁹ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ¹¹⁰ tn Or “who perished.”

[11:51]  ¹¹¹ 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]  ¹¹² tn Or “required from.”

[13:34]  ¹¹³ sn The double use of the city’s name betrays intense emotion.

[13:34]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ¹¹⁷ tn Grk “you were not willing.”

[7:51]  ¹¹⁸ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹¹⁹ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹²⁰ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹²¹ tn Or “forefathers”; Grk “fathers.”

[7:1]  ¹²² tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[2:15]  ¹²³ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ¹²⁴ tn Grk “only the third hour.”