Yeremia 5:9-11

5:9 I will surely punish them for doing such things!” says the Lord.

“I will surely bring retribution on such a nation as this!” ¹ 

5:10 The Lord commanded the enemy, ² 

“March through the vineyards of Israel and Judah and ruin them. ³ 

But do not destroy them completely.

Strip off their branches

for these people do not belong to the Lord. ⁴ 

5:11 For the nations of Israel and Judah ⁵ 

have been very unfaithful to me,”

says the Lord.

Yeremia 6:6-7

6:6 All of this is because ⁶  the Lord who rules over all ⁷  has said:

‘Cut down the trees around Jerusalem

and build up a siege ramp against its walls. ⁸ 

This is the city which is to be punished. ⁹ 

Nothing but oppression happens in it. ¹⁰ 

6:7 As a well continually pours out fresh water

so it continually pours out wicked deeds. ¹¹ 

Sounds of violence and destruction echo throughout it. ¹² 

All I see are sick and wounded people.’ ¹³ 

Yeremia 23:14-15

23:14 But I see the prophets of Jerusalem ¹⁴ 

doing something just as shocking.

They are unfaithful to me

and continually prophesy lies. ¹⁵ 

So they give encouragement to people who are doing evil,

with the result that they do not stop their evildoing. ¹⁶ 

I consider all of them as bad as the people of Sodom,

and the citizens of Jerusalem as bad as the people of Gomorrah. ¹⁷ 

23:15 So then I, the Lord who rules over all, ¹⁸ 

have something to say concerning the prophets of Jerusalem: ¹⁹ 

‘I will make these prophets eat the bitter food of suffering

and drink the poison water of judgment. ²⁰ 

For the prophets of Jerusalem are the reason ²¹ 

that ungodliness ²²  has spread throughout the land.’”

Yeremia 23:1

New Leaders over a Regathered Remnant

23:1 The Lord says, ²³  “The leaders of my people are sure to be judged. ²⁴  They were supposed to watch over my people like shepherds watch over their sheep. But they are causing my people to be destroyed and scattered. ²⁵ 

Kisah Para Rasul 11:7-8

11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ²⁶  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ²⁷  has ever entered my mouth!’

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ²⁸  the circumcised believers ²⁹  took issue with ³⁰  him,

Kisah Para Rasul 21:4-7

21:4 After we located ³¹  the disciples, we stayed there ³²  seven days. They repeatedly told ³³  Paul through the Spirit ³⁴  not to set foot ³⁵  in Jerusalem. ³⁶  21:5 When ³⁷  our time was over, ³⁸  we left and went on our way. All of them, with their wives and children, accompanied ³⁹  us outside of the city. After ⁴⁰  kneeling down on the beach and praying, ⁴¹  21:6 we said farewell ⁴²  to one another. ⁴³  Then ⁴⁴  we went aboard the ship, and they returned to their own homes. ⁴⁵  21:7 We continued the voyage from Tyre ⁴⁶  and arrived at Ptolemais, ⁴⁷  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ⁴⁸  came along with us too, and brought us to the house ⁴⁹  of Mnason of Cyprus, a disciple from the earliest times, ⁵⁰  with whom we were to stay.

Kisah Para Rasul 22:16-17

22:16 And now what are you waiting for? ⁵¹  Get up, ⁵²  be baptized, and have your sins washed away, ⁵³  calling on his name.’ ⁵⁴  22:17 When ⁵⁵  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁵⁶ 

Kisah Para Rasul 22:2

22:2 (When they heard ⁵⁷  that he was addressing ⁵⁸  them in Aramaic, ⁵⁹  they became even ⁶⁰  quieter.) ⁶¹  Then ⁶²  Paul said,

Kisah Para Rasul 23:15

23:15 So now you and the council ⁶³  request the commanding officer ⁶⁴  to bring him down to you, as if you were going to determine ⁶⁵  his case ⁶⁶  by conducting a more thorough inquiry. ⁶⁷  We are ready to kill him ⁶⁸  before he comes near this place.” ⁶⁹ 

Yehezkiel 22:2-22

22:2 “As for you, son of man, are you willing to pronounce judgment, ⁷⁰  are you willing to pronounce judgment on the bloody city? ⁷¹  Then confront her with all her abominable deeds! 22:3 Then say, ‘This is what the sovereign Lord says: O city, who spills blood within herself (which brings on her doom), ⁷²  and who makes herself idols (which results in impurity), 22:4 you are guilty because of the blood you shed and defiled by the idols you made. You have hastened the day of your doom; ⁷³  the end of your years has come. ⁷⁴  Therefore I will make ⁷⁵  you an object of scorn to the nations, an object to be mocked by all lands. 22:5 Those both near and far from you will mock you, you with your bad reputation, ⁷⁶  full of turmoil.

22:6 “‘See how each of the princes of Israel living within you has used his authority to shed blood. ⁷⁷  22:7 They have treated father and mother with contempt ⁷⁸  within you; they have oppressed the foreigner among you; they have wronged the orphan and the widow ⁷⁹  within you. 22:8 You have despised my holy things and desecrated my Sabbaths! 22:9 Slanderous men shed blood within you. ⁸⁰  Those who live within you eat pagan sacrifices on the mountains; ⁸¹  they commit obscene acts among you. ⁸²  22:10 They have sex with their father’s wife within you; ⁸³  they violate women during their menstrual period within you. ⁸⁴  22:11 One ⁸⁵  commits an abominable act with his neighbor’s wife; another obscenely defiles his daughter-in-law; another violates ⁸⁶  his sister – his father’s daughter ⁸⁷  – within you. 22:12 They take bribes within you to shed blood. You engage in usury and charge interest; ⁸⁸  you extort money from your neighbors. You have forgotten me, ⁸⁹  declares the sovereign Lord. ⁹⁰ 

22:13 “‘See, I strike my hands together ⁹¹  at the dishonest profit you have made, and at the bloodshed ⁹²  they have done among you. 22:14 Can your heart endure, ⁹³  or can your hands be strong when I deal with you? ⁹⁴  I, the Lord, have spoken, and I will do it! 22:15 I will scatter you among the nations and disperse you among various countries; I will remove your impurity from you. ⁹⁵  22:16 You will be profaned within yourself ⁹⁶  in the sight of the nations; then you will know that I am the Lord.’”

22:17 The word of the Lord came to me: 22:18 “Son of man, the house of Israel has become slag to me. All of them are like bronze, tin, iron, and lead in the furnace; ⁹⁷  they are the worthless slag of silver. 22:19 Therefore this is what the sovereign Lord says: ‘Because all of you ⁹⁸  have become slag, look out! – I am about to gather you in the middle of Jerusalem. ⁹⁹  22:20 As silver, bronze, iron, lead, and tin are gathered in a furnace so that the fire can melt them, so I will gather you in my anger and in my rage. I will deposit you there ¹⁰⁰  and melt you. 22:21 I will gather you and blow on you with the fire of my fury, and you will be melted in it. 22:22 As silver is melted in a furnace, so you will be melted in it, and you will know that I, the Lord, have poured out my anger on you.’”

Matius 23:37

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ¹⁰¹  you who kill the prophets and stone those who are sent to you! ¹⁰²  How often I have longed ¹⁰³  to gather your children together as a hen gathers her chicks under her wings, but ¹⁰⁴  you would have none of it! ¹⁰⁵ 

Lukas 13:33-34

13:33 Nevertheless I must ¹⁰⁶  go on my way today and tomorrow and the next day, because it is impossible ¹⁰⁷  that a prophet should be killed ¹⁰⁸  outside Jerusalem.’ ¹⁰⁹  13:34 O Jerusalem, Jerusalem, ¹¹⁰  you who kill the prophets and stone those who are sent to you! ¹¹¹  How often I have longed ¹¹²  to gather your children together as a hen gathers her chicks under her wings, but ¹¹³  you would have none of it! ¹¹⁴ 

[5:9]  ¹ tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions have the force of strong declarations.

[5:10]  ² tn These words to not appear in the Hebrew text but have been added in the translation for the sake of clarity to identify the implied addressee.

[5:10]  ³ tn Heb “through her vine rows and destroy.” No object is given but “vines” must be implicit. The word for “vineyards” (or “vine rows”) is a hapax legomenon and its derivation is debated. BDB 1004 s.v. שּׁוּרָה repoints שָׁרוֹתֶיהָ (sharoteha) to שֻׁרוֹתֶיהָ (shuroteha) and relates it to a Mishnaic Hebrew and Palestinian Aramaic word meaning “row.” HALOT 1348 s.v. שּׁוּרָה also repoints to שֻׁרוֹתֶיהָ and relates it to a noun meaning “wall,” preferring to see the reference here to the walled terraces on which the vineyards were planted. The difference in meaning is minimal.

[5:10]  ⁴ tn Heb “for they do not belong to the Lord.” In the light of the context and Jeremiah’s identification of Israel as a vine (cf., e.g., 2:21) and a vineyard (cf., e.g., 12:10), it is likely that this verse has a totally metaphorical significance. The enemy is to go through the vineyard that is Israel and Judah and destroy all those who have been unfaithful to the Lord. It is not impossible, however, that the verse has a double meaning, a literal one and a figurative one: the enemy is not only to destroy Israel and Judah’s vines but to destroy Israel and Judah, lopping off the wicked Israelites who, because of their covenant unfaithfulness, the Lord has disowned. If the verse is totally metaphorical one might translate: “Pass through my vineyard, Israel and Judah, wreaking destruction. But do not destroy all of the people. Cut down like branches those unfaithful people because they no longer belong to the Lord.”

[5:11]  ⁵ tn Heb “the house of Israel and the house of Judah.”

[6:6]  ⁶ tn Heb “For.” The translation attempts to make the connection clearer.

[6:6]  ⁷ tn Heb “Yahweh of armies.”

[6:6]  sn For an explanation of the significance of this title see the study note on 2:19.

[6:6]  ⁸ tn Heb “Cut down its trees and build up a siege ramp against Jerusalem.” The referent has been moved forward from the second line for clarity.

[6:6]  ⁹ tn Or “must be punished.” The meaning of this line is uncertain. The LXX reads, “Woe, city of falsehood!” The MT presents two anomalies: a masculine singular verb with a feminine singular subject in a verbal stem (Hophal) that elsewhere does not have the meaning “is to be punished.” Hence many follow the Greek which presupposes הוֹי עִיר הַשֶּׁקֶר (hoy ’ir hasheqer) instead of הִיא הָעִיר הָפְקַד (hi’ ha’ir hofqad). The Greek is the easier reading in light of the parallelism, and it would be hard to explain how the MT arose from it. KBL suggests reading a noun meaning “licentiousness” which occurs elsewhere only in Mishnaic Hebrew, hence “this is the city, the licentious one” (attributive apposition; cf. KBL 775 s.v. פֶּקֶר). Perhaps the Hophal perfect (הָפְקַד, hofÿqad) should be revocalized as a Niphal infinitive absolute (הִפָּקֹד, hippaqod); this would solve both anomalies in the MT since the Niphal is used in this nuance and the infinitive absolute can function in place of a finite verb (cf. GKC 346 §113.ee and ff). This, however, is mere speculation and is supported by no Hebrew ms.

[6:6]  ¹⁰ tn Heb “All of it oppression in its midst.”

[6:7]  ¹¹ tc Heb “As a well makes cool/fresh its water, she makes cool/fresh her wickedness.” The translation follows the reading proposed by the Masoretes (Qere) which reads a rare form of the word “well” (בַּיִר [bayir] for בְּאֵר [bÿ’er]) in place of the form written in the text (Kethib, בּוֹר [bor]), which means “cistern.” The latter noun is masculine and the pronoun “its” is feminine. If indeed בַּיִר (bayir) is a byform of בְּאֵר (be’er), which is feminine, it would agree in gender with the pronoun. It also forms a more appropriate comparison since cisterns do not hold fresh water.

[6:7]  ¹² tn Heb “Violence and destruction are heard in it.”

[6:7]  ¹³ tn Heb “Sickness and wound are continually before my face.”

[23:14]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:14]  ¹⁵ tn Or “they commit adultery and deal falsely.” The word “shocking” only occurs here and in 5:30 where it is found in the context of prophesying lies. This almost assures that the reference to “walking in lies” (Heb “in the lie”) is referring to false prophesy. Moreover the references to the prophets in 5:13 and in 14:13-15 are all in the context of false prophesy as are the following references in this chapter in 23:24, 26, 32 and in 28:15. This appears to be the theme of this section. This also makes it likely that the reference to adultery is not literal adultery, though two of the false prophets in Babylon were guilty of this (29:23). The reference to “encouraging those who do evil” that follows also makes more sense if they were preaching messages of comfort rather than messages of doom. The verbs here are infinitive absolutes in place of the finite verb, probably used to place greater emphasis on the action (cf. Hos 4:2 in a comparable judgment speech.)

[23:14]  ¹⁶ tn Heb “So they strengthen the hands of those doing evil so that they do not turn back from their evil.” For the use of the figure “strengthen the hands” meaning “encourage” see Judg 9:24; Ezek 13:22 (and cf. BDB 304 s.v. חָזַק Piel.2). The vav consecutive on the front of the form gives the logical consequence equivalent to “so” in the translation.

[23:14]  ¹⁷ tn Heb “All of them are to me like Sodom and its [Jerusalem’s] inhabitants like Gomorrah.”

[23:14]  sn The rhetoric of this passage is very forceful. Like Amos who focuses attention on the sins of the surrounding nations to bring out more forcefully the heinousness of Israel’s sin, God focuses attention on the sins of the prophets of Samaria to bring out the even worse sin of the prophets of Jerusalem. (The oracle is directed at them, not at the prophets of Samaria. See the announcement of judgment that follows.) The Lord has already followed that tack with Judah in Jeremiah 2 (cf. 2:11). Moreover, he here compares the prophets and the evil-doing citizens of Jerusalem, whom they were encouraging through their false prophesy, to the people of Sodom and Gomorrah who were proverbial for their wickedness (Deut 32:32; Isa 1:10).

[23:15]  ¹⁸ tn Heb “Yahweh of armies.”

[23:15]  sn See the study note on 2:19 for explanation of this title.

[23:15]  ¹⁹ tn Heb “Therefore, thus says the Lord…concerning the prophets.” The person is shifted to better conform with English style and the word “of Jerusalem” is supplied in the translation to avoid the possible misunderstanding that the judgment applies to the prophets of Samaria who had already been judged long before.

[23:15]  ²⁰ tn Heb “I will feed this people wormwood and make them drink poison water.” For these same words of judgment on another group see 9:15 (9:14 HT). “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.

[23:15]  ²¹ tn The compound preposition מֵאֵת (me’et) expresses source or origin (see BDB 86 s.v. אֵת 4.c). Context shows that the origin is in their false prophesying which encourages people in their evil behavior.

[23:15]  ²² sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the Lord’s criticism of the prophet and priest. This is a common rhetorical device for bracketing material that belongs together. The criticism has, however, focused on the false prophets and the judgment due them.

[23:1]  ²³ tn Heb “Oracle of the Lord.”

[23:1]  ²⁴ sn Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2. This leads into an oracle of deliverance in vv. 3-4. See also the note on the word “judged” in 22:13.

[23:1]  ²⁵ tn Heb “Woe to the shepherds who are killing and scattering the sheep of my pasture.” See the study note on 22:13 for the significance of “Sure to be judged” (Heb “Woe”) See the study note for the significance of the metaphor introduced here.

[23:1]  sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the Lord’s covenant with David (cf. 2 Sam 7:7-8; Ps 78:70-72). The sheep are God’s people and he is the ultimate shepherd who is personally concerned about their care (cf. Pss 23:1; 80:2). He has set rulers over them as his under-shepherds and they are responsible to him for the care of his sheep (see 22:3-4). They have been lax shepherds, allowing the sheep to be scattered and destroyed. So he will punish them. As the true shepherd of Israel he will regather his scattered flock and place new shepherds (rulers) over them. These verses lead to a promise of an ideal ruler set over an Israel which has experienced a new and better Exodus (vv. 6-8). For a more complete development of this metaphor with similar messianic and eschatological implications see Ezek 34. The metaphor has been interpreted in the translation but some of the flavor left in the simile.

[11:7]  ²⁶ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ²⁷ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[11:2]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ²⁹ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ³⁰ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[21:4]  ³¹ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ³² tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ³³ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ³⁴ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ³⁵ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ³⁷ tn Grk “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.

[21:5]  ³⁸ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ³⁹ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ⁴⁰ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ⁴¹ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6]  ⁴² tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ⁴³ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ⁴⁴ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ⁴⁵ tn Grk “to their own”; the word “homes” is implied.

[21:7]  ⁴⁶ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ⁴⁷ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:16]  ⁴⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ⁴⁹ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ⁵⁰ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[22:16]  ⁵¹ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ⁵² tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ⁵³ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ⁵⁴ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:17]  ⁵⁵ tn Grk “It happened to me that.” 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.

[22:17]  ⁵⁶ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:2]  ⁵⁷ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁵⁸ 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]  ⁵⁹ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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.

[23:15]  ⁶³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ⁶⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ⁶⁵ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ⁶⁶ tn Grk “determine the things about him.”

[23:15]  ⁶⁷ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁶⁸ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ⁶⁹ tn The words “this place” are not in the Greek text, but are implied.

[22:2]  ⁷⁰ tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment upon the city. See 20:4.

[22:2]  ⁷¹ tn The phrase “bloody city” is used of Nineveh in Nah 3:1.

[22:3]  ⁷² tn Heb “her time”; this refers to the time of impending judgment (see the note on “doom” in v. 4).

[22:4]  ⁷³ tn Heb “you have brought near your days.” The expression “bring near your days” appears to be an adaptation of the idiom “days draw near,” which is used to indicate that an event, such as death, is imminent (see Gen 27:41; 47:29; Deut 31:14; 1 Kgs 2:1; Ezek 12:23). Here “your days” probably refers to the days of the personified city’s life, which was about to come to an end through God’s judgment.

[22:4]  ⁷⁴ tn Heb “and you have come to your years.” This appears to mean that she has arrived at the time when her years (i.e., life) would end, though it may mean that her years of punishment will begin. Because “day” and “time” are so closely associated in the immediate context (see 21:25, 29) some prefer to emend the text and read “you have brought near your time.” See L. C. Allen, Ezekiel (WBC), 2:31, as well as the translator’s note on verse 3.

[22:4]  ⁷⁵ tn The Hebrew verb is a prophetic perfect, emphasizing that the action is as good as done from the speaker’s perspective.

[22:5]  ⁷⁶ tn Heb “unclean of name.”

[22:6]  ⁷⁷ tn Heb “Look! The princes of Israel, each according to his arm, were in you in order to shed blood.”

[22:7]  ⁷⁸ tn Heb “treated lightly, cursed.”

[22:7]  ⁷⁹ tn Widows and orphans are often coupled together in the OT (Deut 14:29; 16:11, 14; 24:19-21; 26:12-13; Jer 7:6; 22:3). They represented all who were poor and vulnerable to economic exploitation.

[22:9]  ⁸⁰ tn Heb “men of slander are in you in order to shed blood.”

[22:9]  ⁸¹ tn Heb “and on the mountains they eat within you.” The mountains mentioned here were the site of pagan sacrifices. See 18:6.

[22:9]  ⁸² sn This statement introduces vv. 10-11 and refers in general terms to the sexual sins described there. For the legal background of vv. 10-11, see Lev 18:7-20; 20:10-21; Deut 22:22-23, 30; 27:22.

[22:10]  ⁸³ tn Heb “the nakedness of a father one uncovers within you.” The ancient versions read the verb as plural (“they uncover”). If the singular is retained, it must be taken as indefinite and representative of the entire group. The idiomatic expression “uncover the nakedness” refers here to sexual intercourse (cf. Lev 18:6). To uncover a father’s nakedness could include sexual relations with one’s own mother (Lev 18:7), but more likely it refers to having intercourse with another wife of one’s father, such as a stepmother (Lev 18:8; cf. Gen 35:22; 49:4).

[22:10]  ⁸⁴ tn Heb “(one who is) unclean due to the impurity they humble within you.” The use of the verb “to humble” suggests that these men forced themselves upon women during menstruation. Having sexual relations with a woman during her period was forbidden by the Law (Lev 18:19; 20:18).

[22:11]  ⁸⁵ tn Heb “a man.”

[22:11]  ⁸⁶ tn The verb is the same one used in verse 10b and suggests forcible sexual violation of the woman.

[22:11]  ⁸⁷ sn Sexual relations with one’s half-sister may be primarily in view here. See Lev 18:9; 20:17.

[22:12]  ⁸⁸ tn Heb “usury and interest you take.” See 18:13, 17. This kind of economic exploitation violated the law given in Lev 25:36.

[22:12]  ⁸⁹ sn Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14; Jer 3:21; 13:25; Ezek 23:35; Hos 2:15; 8:14; 13:6.

[22:12]  ⁹⁰ tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens.

[22:13]  ⁹¹ sn This gesture apparently expresses mourning and/or anger (see 6:11; 21:14, 17).

[22:13]  ⁹² tn Heb “the blood which was in you.”

[22:14]  ⁹³ tn Heb “stand.” The heart here stands for the emotions; Jerusalem would panic in the face of God’s judgment.

[22:14]  ⁹⁴ tn Heb “in the days when I act against you.”

[22:15]  ⁹⁵ sn The ultimate purpose of divine judgment is to purify the covenant community of its sins.

[22:16]  ⁹⁶ tc Several ancient versions read the verb as first person, in which case the Lord refers to how his people’s sin brings disgrace upon him. For a defense of the Hebrew text, see D. I. Block, Ezekiel (NICOT), 1:712, n. 68, and M. Greenberg, Ezekiel (AB), 2:457-58.

[22:16]  tn The phrase “within yourself” is the same as the several previous occurrences of “within you” but adjusted to fit this clause which is the culmination of the series of indictments.

[22:18]  ⁹⁷ tn For similar imagery, see Isa 1:21-26; Jer 6:27-30.

[22:19]  ⁹⁸ tn The Hebrew second person pronoun is masculine plural here and in vv. 19b-21, indicating that the people are being addressed.

[22:19]  ⁹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:20]  ¹⁰⁰ tn Heb “I will put.” No object is supplied in the Hebrew, prompting many to emend the text to “I will blow.” See BHS and verse 21.

[23:37]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ¹⁰⁵ tn Grk “you were not willing.”

[13:33]  ¹⁰⁶ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ¹⁰⁷ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ¹⁰⁸ tn Or “should perish away from.”

[13:33]  ¹⁰⁹ 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]  ¹¹⁰ sn The double use of the city’s name betrays intense emotion.

[13:34]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ¹¹⁴ tn Grk “you were not willing.”