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.” ¹ 

Yeremia 26:21-23

26:21 When the king and all his bodyguards ²  and officials heard what he was prophesying, ³  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ⁴  26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, ⁵  26:23 and they brought Uriah back from there. ⁶  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ⁷ 

Yeremia 26:1

Jeremiah Is Put on Trial as a False Prophet ⁸ 

26:1 The Lord spoke to Jeremiah ⁹  at the beginning of the reign ¹⁰  of Josiah’s son, King Jehoiakim of Judah.

Kisah Para Rasul 19:1-3

Disciples of John the Baptist at Ephesus

19:1 While ¹¹  Apollos was in Corinth, ¹²  Paul went through the inland ¹³  regions ¹⁴  and came to Ephesus. ¹⁵  He ¹⁶  found some disciples there ¹⁷  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹⁸  They replied, ¹⁹  “No, we have not even ²⁰  heard that there is a Holy Spirit.” 19:3 So Paul ²¹  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ²² 

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 19:14

19:14 (Now seven sons of a man named ²⁵  Sceva, a Jewish high priest, were doing this.) ²⁶ 

Matius 23:34-37

23:34 “For this reason I ²⁷  am sending you prophets and wise men and experts in the law, ²⁸  some of whom you will kill and crucify, ²⁹  and some you will flog ³⁰  in your synagogues ³¹  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, ³²  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ³³  this generation will be held responsible for all these things! ³⁴ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ³⁵  you who kill the prophets and stone those who are sent to you! ³⁶  How often I have longed ³⁷  to gather your children together as a hen gathers her chicks under her wings, but ³⁸  you would have none of it! ³⁹ 

Matius 26:47-50

Betrayal and Arrest

26:47 While he was still speaking, Judas, ⁴⁰  one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 26:48 (Now the betrayer ⁴¹  had given them a sign, saying, “The one I kiss is the man. ⁴²  Arrest him!”) ⁴³  26:49 Immediately ⁴⁴  he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. ⁴⁵  26:50 Jesus ⁴⁶  said to him, “Friend, do what you are here to do.” Then they came and took hold ⁴⁷  of Jesus and arrested him.

Yohanes 7:32

7:32 The Pharisees ⁴⁸  heard the crowd ⁴⁹  murmuring these things about Jesus, ⁵⁰  so the chief priests and the Pharisees sent officers ⁵¹  to arrest him. ⁵² 

Yohanes 8:20

8:20 (Jesus ⁵³  spoke these words near the offering box ⁵⁴  while he was teaching in the temple courts. ⁵⁵  No one seized him because his time ⁵⁶  had not yet come.) ⁵⁷ 

Yohanes 11:57

11:57 (Now the chief priests and the Pharisees ⁵⁸  had given orders that anyone who knew where Jesus ⁵⁹  was should report it, so that they could arrest ⁶⁰  him.) ⁶¹ 

[2:30]  ¹ 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.

[26:21]  ² 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]  ³ tn Heb “his words.”

[26:21]  ⁴ tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[26:22]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[26:1]  ⁸ sn Beginning with Jer 26 up to Jer 45 the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the Lord’s commands. Baruch is the probable narrator, passing on information gleaned from Jeremiah himself. (See Jer 36:4, 18, 32; 45:1 and also 32:13-14 where it is clear that Baruch is Jeremiah’s scribe or secretary.) Chapters 26-29 contain narratives concerning reactions to Jeremiah’s prophecies and his conflict with the prophets who were prophesying that things would be all right (see, e.g., 14:14-15; 23:21).

[26:1]  ⁹ tn The words “to Jeremiah” are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity.

[26:1]  ¹⁰ tn It is often thought that the term here is equivalent to a technical term in Akkadian (reshsharruti) which refers to the part of the year remaining from the death or deposing of the previous king until the beginning of the calendar year when the new king officially ascended the throne. In this case it would refer to the part of the year between September, 609 b.c. when Jehoiakim was placed on the throne as a puppet king by Pharaoh Necho (2 Kgs 23:34-35) and April, 608 b.c. when he would have been officially celebrated as king. However, it will be suggested below in conjunction with the textual problems in 27:1 and 28:1 that the term does not necessarily refer to this period.

[19:1]  ¹¹ tn Grk “It happened that while.” 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.

[19:1]  ¹² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹³ tn Or “interior.”

[19:1]  ¹⁴ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ¹⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ¹⁶ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ¹⁷ tn The word “there” is not in the Greek text but is implied.

[19:2]  ¹⁸ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

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

[19:2]  ²⁰ 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.

[19:3]  ²¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ²² tn Grk “they said.”

[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.

[19:14]  ²⁵ tn Grk “a certain Sceva.”

[19:14]  ²⁶ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[23:34]  ²⁷ 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]  ²⁸ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ²⁹ sn See the note on crucified in 20:19.

[23:34]  ³⁰ 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]  ³¹ sn See the note on synagogues in 4:23.

[23:35]  ³² sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ³³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ³⁴ tn Grk “all these things will come on this generation.”

[23:37]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ³⁹ tn Grk “you were not willing.”

[26:47]  ⁴⁰ tn Grk “behold, Judas.” 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).

[26:48]  ⁴¹ tn Grk “the one who betrays him.”

[26:48]  ⁴² tn Grk “The one I kiss is he.”

[26:48]  ⁴³ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[26:49]  ⁴⁴ tn Here καί (kai) has not been translated.

[26:49]  ⁴⁵ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[26:50]  ⁴⁶ tn Here δέ (de) has not been translated.

[26:50]  ⁴⁷ tn Grk “and put their hands on Jesus.”

[7:32]  ⁴⁸ sn See the note on Pharisees in 1:24.

[7:32]  ⁴⁹ tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ⁵⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ⁵¹ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).

[7:32]  ⁵² tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[8:20]  ⁵³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ⁵⁴ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ⁵⁵ tn Grk “the temple.”

[8:20]  ⁵⁶ tn Grk “his hour.”

[8:20]  ⁵⁷ sn This is a parenthetical note by the author.

[11:57]  ⁵⁸ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:57]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ⁶⁰ tn Or “could seize.”

[11:57]  ⁶¹ sn This is a parenthetical note by the author.