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 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? ¹ 

23:34 “For this reason I ²  am sending you prophets and wise men and experts in the law, ³  some of whom you will kill and crucify, ⁴  and some you will flog ⁵  in your synagogues ⁶  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, ⁷  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ⁸  this generation will be held responsible for all these things! ⁹ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ¹⁰  you who kill the prophets and stone those who are sent to you! ¹¹  How often I have longed ¹²  to gather your children together as a hen gathers her chicks under her wings, but ¹³  you would have none of it! ¹⁴ 

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 ¹⁵  both Jews and Greeks in the synagogue ¹⁶  every Sabbath, attempting to persuade ¹⁷  them.

Kisah Para Rasul 18:13

18:13 saying, “This man is persuading ¹⁸  people to worship God in a way contrary to ¹⁹  the law!”

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ²⁰  They replied, ²¹  “No, we have not even ²²  heard that there is a Holy Spirit.”

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ²³  both Jews and Greeks, heard the word of the Lord. ²⁴ 

Kisah Para Rasul 22:24

22:24 the commanding officer ²⁵  ordered Paul ²⁶  to be brought back into the barracks. ²⁷  He told them ²⁸  to interrogate Paul ²⁹  by beating him with a lash ³⁰  so that he could find out the reason the crowd ³¹  was shouting at Paul ³²  in this way.

Kisah Para Rasul 22:2

22:2 (When they heard ³³  that he was addressing ³⁴  them in Aramaic, ³⁵  they became even ³⁶  quieter.) ³⁷  Then ³⁸  Paul said,

Kisah Para Rasul 16:10

16:10 After Paul ³⁹  saw the vision, we attempted ⁴⁰  immediately to go over to Macedonia, ⁴¹  concluding that God had called ⁴²  us to proclaim the good news to them.

Kisah Para Rasul 24:21-22

24:21 other than ⁴³  this one thing ⁴⁴  I shouted out while I stood before ⁴⁵  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ⁴⁶ 

24:22 Then Felix, ⁴⁷  who understood the facts ⁴⁸  concerning the Way ⁴⁹  more accurately, ⁵⁰  adjourned their hearing, ⁵¹  saying, “When Lysias the commanding officer comes down, I will decide your case.” ⁵² 

Kisah Para Rasul 24:2

24:2 When Paul ⁵³  had been summoned, Tertullus began to accuse him, ⁵⁴  saying, “We have experienced a lengthy time ⁵⁵  of peace through your rule, ⁵⁶  and reforms ⁵⁷  are being made in this nation ⁵⁸  through your foresight. ⁵⁹ 

Kisah Para Rasul 1:15-16

1:15 In those days ⁶⁰  Peter stood up among the believers ⁶¹  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ⁶²  the scripture had to be fulfilled that the Holy Spirit foretold through ⁶³  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. ⁶⁴  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.” ⁶⁵ 

Yeremia 25:3-7

25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah ⁶⁶  until now, the Lord has been speaking to me. I told you over and over again ⁶⁷  what he said. ⁶⁸  But you would not listen. 25:4 Over and over again ⁶⁹  the Lord has sent ⁷⁰  his servants the prophets to you. But you have not listened or paid attention. ⁷¹  25:5 He said through them, ⁷²  ‘Each of you must turn from your wicked ways and stop doing the evil things you are doing. ⁷³  If you do, I will allow you to continue to live here in the land that I gave to you and your ancestors as a lasting possession. ⁷⁴  25:6 Do not pay allegiance to ⁷⁵  other gods and worship and serve them. Do not make me angry by the things that you do. ⁷⁶  Then I will not cause you any harm.’ 25:7 So, now the Lord says, ⁷⁷  ‘You have not listened to me. But ⁷⁸  you have made me angry by the things that you have done. ⁷⁹  Thus you have brought harm on yourselves.’

Yeremia 26:21-24

26:21 When the king and all his bodyguards ⁸⁰  and officials heard what he was prophesying, ⁸¹  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ⁸²  26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, ⁸³  26:23 and they brought Uriah back from there. ⁸⁴  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ⁸⁵ 

26:24 However, Ahikam son of Shaphan ⁸⁶  used his influence to keep Jeremiah from being handed over and executed by the people. ⁸⁷ 

Lukas 13:33-34

13:33 Nevertheless I must ⁸⁸  go on my way today and tomorrow and the next day, because it is impossible ⁸⁹  that a prophet should be killed ⁹⁰  outside Jerusalem.’ ⁹¹  13:34 O Jerusalem, Jerusalem, ⁹²  you who kill the prophets and stone those who are sent to you! ⁹³  How often I have longed ⁹⁴  to gather your children together as a hen gathers her chicks under her wings, but ⁹⁵  you would have none of it! ⁹⁶ 

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁹⁷  not persecute? ⁹⁸  They ⁹⁹  killed those who foretold long ago the coming of the Righteous One, ¹⁰⁰  whose betrayers and murderers you have now become! ¹⁰¹ 

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ¹⁰² 

Kisah Para Rasul 2:15-16

2:15 In spite of what you think, these men are not drunk, ¹⁰³  for it is only nine o’clock in the morning. ¹⁰⁴  2:16 But this is what was spoken about through the prophet Joel: ¹⁰⁵ 

Ibrani 11:36-37

11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ¹⁰⁶  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated

Wahyu 6:9

6:9 Now ¹⁰⁷  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ¹⁰⁸  because of the word of God and because of the testimony they had given.

[23:33]  ¹ tn Grk “the judgment of Gehenna.”

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

[23:34]  ² 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]  ³ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁴ sn See the note on crucified in 20:19.

[23:34]  ⁵ 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]  ⁶ sn See the note on synagogues in 4:23.

[23:35]  ⁷ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ⁹ tn Grk “all these things will come on this generation.”

[23:37]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ¹⁴ tn Grk “you were not willing.”

[18:4]  ¹⁵ 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]  ¹⁶ sn See the note on synagogue in 6:9.

[18:4]  ¹⁷ 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]  ¹⁸ tn Or “inciting.”

[18:13]  ¹⁹ 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]  ²⁰ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ²¹ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²² 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]  ²³ 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]  ²⁴ 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.

[22:24]  ²⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ²⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ²⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ²⁸ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ²⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ³⁰ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ³¹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ³² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:2]  ³³ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ³⁴ 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]  ³⁵ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.

[16:10]  ³⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁴⁰ tn Grk “sought.”

[16:10]  ⁴¹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁴² tn Or “summoned.”

[24:21]  ⁴³ 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]  ⁴⁴ tn Grk “one utterance.”

[24:21]  ⁴⁵ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ⁴⁶ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ⁴⁷ sn See the note on Antonius Felix in 23:24.

[24:22]  ⁴⁸ tn Grk “the things.”

[24:22]  ⁴⁹ tn That is, concerning Christianity.

[24:22]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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.”

[24:2]  ⁵³ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁵⁴ tn Or “began to bring charges, saying.”

[24:2]  ⁵⁵ tn Grk “experienced much peace.”

[24:2]  ⁵⁶ tn Grk “through you” (“rule” is implied).

[24:2]  ⁵⁷ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ⁵⁸ tn Or “being made for this people.”

[24:2]  ⁵⁹ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[1:15]  ⁶⁰ tn Grk “And in those days.” 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.

[1:15]  ⁶¹ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ⁶² 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]  ⁶³ tn Grk “foretold by the mouth of.”

[9:26]  ⁶⁴ tn Heb “they cast your law behind their backs.”

[2:30]  ⁶⁵ 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.

[25:3]  ⁶⁶ sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.

[25:3]  ⁶⁷ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:3]  ⁶⁸ tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.

[25:4]  ⁶⁹ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:4]  ⁷⁰ tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.

[25:4]  ⁷¹ tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).

[25:5]  ⁷² tn Heb “saying.” The infinitive goes back to “he sent”; i.e., “he sent, saying.”

[25:5]  ⁷³ tn Heb “Turn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.” See the same demand in 23:22.

[25:5]  ⁷⁴ tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7.

[25:6]  ⁷⁵ tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.

[25:6]  ⁷⁶ tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

[25:7]  ⁷⁷ tn Heb “Oracle of the Lord.”

[25:7]  ⁷⁸ tn This is a rather clear case where the Hebrew particle לְמַעַן (lÿma’an) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have not listened to him in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).

[25:7]  ⁷⁹ tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

[26:21]  ⁸⁰ 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]  ⁸¹ tn Heb “his words.”

[26:21]  ⁸² tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[26:22]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ 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.

[26:24]  ⁸⁶ sn Ahikam son of Shaphan was an official during the reign of Jehoiakim’s father, Josiah (2 Kgs 22:12, 14). He was also the father of Gedaliah who became governor of Judah after the fall of Jerusalem (Jer 40:5). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials’ opinion and the elders’ warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.

[26:24]  ⁸⁷ tn Heb “Nevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given (even more literally, ‘so as not to give him’) into the hand of the people to kill him.” “Hand” is often used for “aid,” “support,” “influence,” “power,” “control.”

[13:33]  ⁸⁸ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ⁸⁹ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ⁹⁰ tn Or “should perish away from.”

[13:33]  ⁹¹ 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]  ⁹² sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁹⁶ tn Grk “you were not willing.”

[7:52]  ⁹⁷ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁹⁸ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁹⁹ 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]  ¹⁰⁰ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ¹⁰¹ 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]  ¹⁰² tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[2:15]  ¹⁰³ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ¹⁰⁴ tn Grk “only the third hour.”

[2:16]  ¹⁰⁵ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[11:37]  ¹⁰⁶ 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.)

[6:9]  ¹⁰⁷ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ¹⁰⁸ tn Or “murdered.” See the note on the word “butcher” in 6:4.