Amsal 1:24

1:24 However, ¹  because ²  I called but you refused to listen, ³ 

because ⁴  I stretched out my hand ⁵  but no one paid attention,

Yesaya 65:2-5

65:2 I spread out my hands all day long

to my rebellious people,

who lived in a way that is morally unacceptable,

and who did what they desired. ⁶ 

65:3 These people continually and blatantly offend me ⁷ 

as they sacrifice in their sacred orchards ⁸ 

and burn incense on brick altars. ⁹ 

65:4 They sit among the tombs ¹⁰ 

and keep watch all night long. ¹¹ 

They eat pork, ¹² 

and broth ¹³  from unclean sacrificial meat is in their pans.

65:5 They say, ‘Keep to yourself!

Don’t get near me, for I am holier than you!’

These people are like smoke in my nostrils,

like a fire that keeps burning all day long.

Yeremia 25:4

25:4 Over and over again ¹⁴  the Lord has sent ¹⁵  his servants the prophets to you. But you have not listened or paid attention. ¹⁶ 

Yeremia 35:15

35:15 I sent all my servants the prophets to warn you over and over again. They said, “Every one of you, stop doing the evil things you have been doing and do what is right. ¹⁷  Do not pay allegiance to other gods ¹⁸  and worship them. Then you can continue to live in this land that I gave to you and your ancestors.” But you did not pay any attention or listen to me.

Matius 20:1-15

Workers in the Vineyard

20:1 “For the kingdom of heaven is like a landowner ¹⁹  who went out early in the morning to hire workers for his vineyard. 20:2 And after agreeing with the workers for the standard wage, ²⁰  he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, ²¹  he went out again and saw others standing around in the marketplace without work. 20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’ 20:5 So they went. When ²²  he went out again about noon and three o’clock that afternoon, ²³  he did the same thing. 20:6 And about five o’clock that afternoon ²⁴  he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’ 20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’ 20:8 When ²⁵  it was evening ²⁶  the owner of the vineyard said to his manager, ‘Call the workers and give the pay ²⁷  starting with the last hired until the first.’ 20:9 When those hired about five o’clock came, each received a full day’s pay. ²⁸  20:10 And when those hired first came, they thought they would receive more. But each one also received the standard wage. 20:11 When ²⁹  they received it, they began to complain ³⁰  against the landowner, 20:12 saying, ‘These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.’ 20:13 And the landowner ³¹  replied to one of them, ³²  ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? ³³  20:14 Take what is yours and go. I ³⁴  want to give to this last man ³⁵  the same as I gave to you. 20:15 Am I not ³⁶  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ³⁷ 

Matius 21:33-43

The Parable of the Tenants

21:33 “Listen to another parable: There was a landowner ³⁸  who planted a vineyard. ³⁹  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ⁴⁰  he leased it to tenant farmers ⁴¹  and went on a journey. 21:34 When the harvest time was near, he sent his slaves ⁴²  to the tenants to collect his portion of the crop. ⁴³  21:35 But the tenants seized his slaves, beat one, ⁴⁴  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, ⁴⁵  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 ⁴⁶  they seized him, ⁴⁷  threw him out of the vineyard, ⁴⁸  and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?” 21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

21:42 Jesus said to them, “Have you never read in the scriptures:

‘The stone the builders rejected has become the cornerstone. ⁴⁹ 

This is from the Lord, and it is marvelous in our eyes’? ⁵⁰ 

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ⁵¹  who will produce its fruit.

Matius 22:3-7

22:3 He sent his slaves ⁵²  to summon those who had been invited to the banquet, but they would not come. 22:4 Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready. ⁵³  My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ 22:5 But they were indifferent and went away, one to his farm, another to his business. 22:6 The ⁵⁴  rest seized his slaves, insolently mistreated them, and killed them. 22:7 The ⁵⁵  king was furious! He sent his soldiers, and they put those murderers to death ⁵⁶  and set their city ⁵⁷  on fire.

Matius 23:34-37

23:34 “For this reason I ⁵⁸  am sending you prophets and wise men and experts in the law, ⁵⁹  some of whom you will kill and crucify, ⁶⁰  and some you will flog ⁶¹  in your synagogues ⁶²  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, ⁶³  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ⁶⁴  this generation will be held responsible for all these things! ⁶⁵ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ⁶⁶  you who kill the prophets and stone those who are sent to you! ⁶⁷  How often I have longed ⁶⁸  to gather your children together as a hen gathers her chicks under her wings, but ⁶⁹  you would have none of it! ⁷⁰ 

Lukas 24:47

24:47 and repentance ⁷¹  for the forgiveness of sins would be proclaimed ⁷²  in his name to all nations, ⁷³  beginning from Jerusalem. ⁷⁴ 

Kisah Para Rasul 13:46-47

13:46 Both Paul and Barnabas replied courageously, ⁷⁵  “It was necessary to speak the word of God ⁷⁶  to you first. Since you reject it and do not consider yourselves worthy ⁷⁷  of eternal life, we ⁷⁸  are turning to the Gentiles. ⁷⁹  13:47 For this ⁸⁰  is what the Lord has commanded us: ‘I have appointed ⁸¹  you to be a light ⁸²  for the Gentiles, to bring salvation ⁸³  to the ends of the earth.’” ⁸⁴ 

[1:24]  ¹ tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ² tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ³ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ⁴ tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ⁵ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[65:2]  ⁶ tn Heb “who walked [in] the way that is not good, after their thoughts.”

[65:3]  ⁷ tn Heb “the people who provoke me to anger to my face continually.”

[65:3]  ⁸ tn Or “gardens” (KJV, NASB, NIV, NRSV, NLT).

[65:3]  ⁹ tn Or perhaps, “on tiles.”

[65:4]  ¹⁰ sn Perhaps the worship of underworld deities or dead spirits is in view.

[65:4]  ¹¹ tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (nÿtsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”).

[65:4]  ¹² tn Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”

[65:4]  ¹³ tc The marginal reading (Qere), supported by the Qumran scroll 1QIsa^a, reads מְרַק (mÿraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”).

[25:4]  ¹⁴ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:4]  ¹⁵ 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]  ¹⁶ 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).

[35:15]  ¹⁷ tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.”

[35:15]  ¹⁸ tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.

[20:1]  ¹⁹ sn The term landowner here refers to the owner and manager of a household.

[20:2]  ²⁰ tn Grk “agreeing with the workers for a denarius a day.”

[20:2]  sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.

[20:3]  ²¹ tn Grk “about the third hour.”

[20:5]  ²² tn Here δέ (de) has not been translated.

[20:5]  ²³ tn Grk “he went out again about the sixth and ninth hour.”

[20:6]  ²⁴ tn Grk “about the eleventh hour.”

[20:8]  ²⁵ tn Here δέ (de) has not been translated.

[20:8]  ²⁶ sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.

[20:8]  ²⁷ tc ‡ Most witnesses (including B D W Θ Ë^1,13 33^vid Ï latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by א C L Z 085 Or. Nevertheless, NA²⁷ includes the pronoun on the basis of the greater external attestation.

[20:9]  ²⁸ tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.

[20:11]  ²⁹ tn Here δέ (de) has not been translated.

[20:11]  ³⁰ tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.

[20:13]  ³¹ tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.

[20:13]  ³² tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.

[20:13]  ³³ tn Grk “for a denarius a day.”

[20:14]  ³⁴ tn Here δέ (de) has not been translated.

[20:14]  ³⁵ tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.

[20:15]  ³⁶ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ³⁷ tn Grk “Is your eye evil because I am good?”

[21:33]  ³⁸ tn The term here refers to the owner and manager of a household.

[21:33]  ³⁹ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[21:33]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:33]  ⁴¹ sn The leasing of land to tenant farmers was common in this period.

[21:34]  ⁴² 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]  ⁴³ tn Grk “to collect his fruits.”

[21:35]  ⁴⁴ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[21:37]  ⁴⁵ sn The owner’s decision to send his son represents God sending Jesus.

[21:39]  ⁴⁶ 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]  ⁴⁷ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ⁴⁸ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[21:42]  ⁴⁹ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[21:42]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[21:42]  ⁵⁰ sn A quotation from Ps 118:22-23.

[21:43]  ⁵¹ tn Or “to a nation” (so KJV, NASB, NLT).

[22:3]  ⁵² tn See the note on the word “slave” in 8:9.

[22:4]  ⁵³ tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”

[22:6]  ⁵⁴ tn Here δέ (de) has not been translated.

[22:7]  ⁵⁵ tn Here δέ (de) has not been translated.

[22:7]  ⁵⁶ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ⁵⁷ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[23:34]  ⁵⁸ 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]  ⁵⁹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁶⁰ sn See the note on crucified in 20:19.

[23:34]  ⁶¹ 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]  ⁶² sn See the note on synagogues in 4:23.

[23:35]  ⁶³ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ⁶⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ⁶⁵ tn Grk “all these things will come on this generation.”

[23:37]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ⁷⁰ tn Grk “you were not willing.”

[24:47]  ⁷¹ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁷² tn Or “preached,” “announced.”

[24:47]  ⁷³ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁷⁴ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:46]  ⁷⁵ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ⁷⁶ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ⁷⁷ tn Or “and consider yourselves unworthy.”

[13:46]  ⁷⁸ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ⁷⁹ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ⁸⁰ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ⁸¹ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ⁸² sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ⁸³ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ⁸⁴ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)