23:37 “O Jerusalem, Jerusalem, 4 you who kill the prophets and stone those who are sent to you! 5 How often I have longed 6 to gather your children together as a hen gathers her chicks under her wings, but 7 you would have none of it! 8
7:1 Then the high priest said, “Are these things true?” 14
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, 17 gained what was promised, 18 shut the mouths of lions, 11:34 quenched raging fire, 19 escaped the edge of the sword, gained strength in weakness, 20 became mighty in battle, put foreign armies to flight, 11:35 and women received back their dead raised to life. 21 But others were tortured, not accepting release, to obtain resurrection to a better life. 22 11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, 23 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.
1 tn Heb “his words.”
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.
3 tn Heb “until the anger of the
4 sn The double use of the city’s name betrays intense emotion.
5 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”).
6 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.
7 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
8 tn Grk “you were not willing.”
9 tn Or “forefathers”; Grk “fathers.”
10 sn Which…persecute. The rhetorical question suggests they persecuted them all.
11 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.
12 sn The Righteous One is a reference to Jesus Christ.
13 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).
14 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
15 tc ἰδίους (idious, “their own prophets”) is found in D1 Ψ Ï sy McionT. This is obviously a secondary reading. Marcion’s influence may stand behind part of the tradition, but the Byzantine text probably added the adjective in light of its mention in v. 14 and as a clarification or interpretation of which prophets were in view.
16 tn Or “and drove us out” (cf. Acts 17:5-10).
17 tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”
18 tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.
19 tn Grk “quenched the power of fire.”
20 tn Or “recovered from sickness.”
21 tn Grk “received back their dead from resurrection.”
22 tn Grk “to obtain a better resurrection.”
23 tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì46 [D* twice reads ἐπίρσθησαν, “they were burned”?] pc syp sa Orpt Eus). Other