Discovery BoxEzekiel 34:9
Context34:9 Therefore, you shepherds, hear the word of the Lord:
Psalms 82:1-7
ContextA psalm of Asaph.
82:1 God stands in 2 the assembly of El; 3
in the midst of the gods 4 he renders judgment. 5
82:2 He says, 6 “How long will you make unjust legal decisions
and show favoritism to the wicked? 7 (Selah)
82:3 Defend the cause of the poor and the fatherless! 8
Vindicate the oppressed and suffering!
82:4 Rescue the poor and needy!
Deliver them from the power 9 of the wicked!
82:5 They 10 neither know nor understand.
They stumble 11 around in the dark,
while all the foundations of the earth crumble. 12
82:6 I thought, 13 ‘You are gods;
all of you are sons of the Most High.’ 14
82:7 Yet you will die like mortals; 15
you will fall like all the other rulers.” 16
Isaiah 1:10
Context1:10 Listen to the Lord’s word,
you leaders of Sodom! 17
Pay attention to our God’s rebuke, 18
people of Gomorrah!
Jeremiah 13:13
Context13:13 Then 19 tell them, ‘The Lord says, “I will soon fill all the people who live in this land with stupor. 20 I will also fill the kings from David’s dynasty, 21 the priests, the prophets, and the citizens of Jerusalem with stupor. 22
Jeremiah 13:18
Context“Tell the king and the queen mother,
‘Surrender your thrones, 24
for your glorious crowns
will be removed 25 from your heads. 26
Jeremiah 22:2-3
Context22:2 Say: ‘Listen, O king of Judah who follows in David’s succession. 27 You, your officials, and your subjects who pass through the gates of this palace must listen to what the Lord says. 28 22:3 The Lord says, “Do what is just and right. Deliver those who have been robbed from those 29 who oppress them. Do not exploit or mistreat foreigners who live in your land, children who have no fathers, or widows. 30 Do not kill innocent people 31 in this land.
Micah 3:8-9
Context3:8 But I 32 am full of the courage that the Lord’s Spirit gives,
and have a strong commitment to justice. 33
This enables me to confront Jacob with its rebellion,
and Israel with its sin. 34
3:9 Listen to this, you leaders of the family 35 of Jacob,
you rulers of the nation 36 of Israel!
You 37 hate justice
and pervert all that is right.
Malachi 2:1
Context2:1 “Now, you priests, this commandment is for you.
Matthew 23:13-36
Context23:13 “But woe to you, experts in the law 38 and you Pharisees, hypocrites! 39 You keep locking people out of the kingdom of heaven! 40 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 4123:15 “Woe to you, experts in the law 42 and you Pharisees, hypocrites! You cross land and sea to make one convert, 43 and when you get one, 44 you make him twice as much a child of hell 45 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 46 But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. 47 But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.
23:23 “Woe to you, experts in the law 48 and you Pharisees, hypocrites! You give a tenth 49 of mint, dill, and cumin, 50 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 51 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 52
23:25 “Woe to you, experts in the law 53 and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, 54 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 55 and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 56 23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
23:29 “Woe to you, experts in the law 57 and you Pharisees, hypocrites! You 58 build tombs for the prophets and decorate the graves 59 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 60 we would not have participated with them in shedding the blood of the prophets.’ 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? 61
23:34 “For this reason I 62 am sending you prophets and wise men and experts in the law, 63 some of whom you will kill and crucify, 64 and some you will flog 65 in your synagogues 66 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, 67 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 68 this generation will be held responsible for all these things! 69
Luke 11:39-54
Context11:39 But the Lord said to him, “Now you Pharisees clean 70 the outside of the cup and the plate, but inside you are full of greed and wickedness. 71 11:40 You fools! 72 Didn’t the one who made the outside make the inside as well? 73 11:41 But give from your heart to those in need, 74 and 75 then everything will be clean for you. 76
11:42 “But woe to you Pharisees! 77 You give a tenth 78 of your mint, 79 rue, 80 and every herb, yet you neglect justice 81 and love for God! But you should have done these things without neglecting the others. 82 11:43 Woe to you Pharisees! You love the best seats 83 in the synagogues 84 and elaborate greetings 85 in the marketplaces! 11:44 Woe to you! 86 You are like unmarked graves, and people 87 walk over them without realizing it!” 88
11:45 One of the experts in religious law 89 answered him, “Teacher, when you say these things you insult 90 us too.” 11:46 But Jesus 91 replied, 92 “Woe to you experts in religious law as well! 93 You load people 94 down with burdens difficult to bear, yet you yourselves refuse to touch 95 the burdens with even one of your fingers! 11:47 Woe to you! You build 96 the tombs of the prophets whom your ancestors 97 killed. 11:48 So you testify that you approve of 98 the deeds of your ancestors, 99 because they killed the prophets 100 and you build their 101 tombs! 102 11:49 For this reason also the wisdom 103 of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable 104 for the blood of all the prophets that has been shed since the beginning 105 of the world, 106 11:51 from the blood of Abel 107 to the blood of Zechariah, 108 who was killed 109 between the altar and the sanctuary. 110 Yes, I tell you, it will be charged against 111 this generation. 11:52 Woe to you experts in religious law! You have taken away 112 the key to knowledge! You did not go in yourselves, and you hindered 113 those who were going in.”
11:53 When he went out from there, the experts in the law 114 and the Pharisees began to oppose him bitterly, 115 and to ask him hostile questions 116 about many things, 11:54 plotting against 117 him, to catch 118 him in something he might say.
[82:1] 1 sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.
[82:1] 2 tn Or “presides over.”
[82:1] 3 tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.
[82:1] 4 sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).
[82:1] 5 sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).
[82:2] 6 tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).
[82:2] 7 tn Heb “and the face of the wicked lift up.”
[82:3] 8 tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[82:5] 10 sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.
[82:5] 11 tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.
[82:5] 12 sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).
[82:6] 14 sn Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1, as well as Isa 14:13).
[82:7] 15 tn Heb “men.” The point in the context is mortality, however, not maleness.
[82:7] 16 tn Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of” can sometimes mean “as one of” (Gen 49:16; Obad 11) or “as any other of” (Judg 16:7, 11).
[1:10] 17 sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.
[1:10] 18 tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.
[13:13] 19 tn The Greek version is likely right in interpreting the construction of two perfects preceded by the conjunction as contingent or consequential here, i.e., “and when they say…then say.” See GKC 494 §159.g. However, to render literally would create a long sentence. Hence, the words “will probably” have been supplied in v. 12 in the translation to set up the contingency/consequential sequence in the English sentences.
[13:13] 20 sn It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated “stupor” here is literally “drunkenness” but the word has in the context an undoubted intended double reference. It refers first to the drunken like stupor of confusion on the part of leaders and citizens of the land which will cause them to clash with one another. But it also probably refers to the reeling under God’s wrath that results from this (cf. Jer 25:15-29, especially vv. 15-16). Moreover there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14). All of this, both “fill them with the stupor of confusion” and “make them reel under God’s wrath,” cannot be conveyed in one translation.
[13:13] 21 tn Heb “who sit on David’s throne.”
[13:13] 22 tn In Hebrew this is all one long sentence with one verb governing compound objects. It is broken up here in conformity with English style.
[13:18] 23 tn The words “The
[13:18] 24 tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2.
[13:18] 25 tn Heb “have come down.” The verb here and those in the following verses are further examples of the “as good as done” form of the Hebrew verb (the prophetic perfect).
[13:18] 26 tc The translation follows the common emendation of a word normally meaning “place at the head” (מַרְאֲשׁוֹת [mar’ashot] plus pronoun = מַרְאֲוֹשׁתֵיכֶם [mar’aoshtekhem]) to “from your heads” (מֵרָאשֵׁיכֶם, mera’shekhem) following the ancient versions. The meaning “tiara” is nowhere else attested for this word.
[22:2] 27 tn Heb “who sits on David’s throne.”
[22:2] 28 tn Heb “Hear the word of the
[22:3] 29 tn Heb “from the hand [or power] of.”
[22:3] 30 tn Heb “aliens, orphans, or widows” treating the terms as generic or collective. However, the term “alien” carries faulty connotations and the term “orphan” is not totally appropriate because the Hebrew term does not necessarily mean that both parents have died.
[22:3] 31 tn Heb “Do not shed innocent blood.”
[3:8] 32 sn The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the
[3:8] 33 tn Heb “am full of power, the Spirit of the
[3:8] 34 tn Heb “to declare to Jacob his rebellion and to Israel his sin.” The words “this enables me” are supplied in the translation for clarification.
[3:9] 37 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons (also at the beginning of v. 10).
[23:13] 38 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 39 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
[23:13] 40 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 41 tc The most important
[23:15] 42 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 43 tn Or “one proselyte.”
[23:15] 44 tn Grk “when he becomes [one].”
[23:15] 45 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
[23:16] 46 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 47 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 48 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 49 tn Or “you tithe mint.”
[23:23] 50 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 51 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[23:24] 52 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 53 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 54 tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 Ë13 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë1 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* Ë13 al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.
[23:27] 55 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 56 sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.
[23:29] 57 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 58 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 59 tn Or perhaps “the monuments” (see L&N 7.75-76).
[23:30] 60 tn Grk “fathers” (so also in v. 32).
[23:33] 61 tn Grk “the judgment of Gehenna.”
[23:34] 62 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] 63 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 64 sn See the note on crucified in 20:19.
[23:34] 65 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] 66 sn See the note on synagogues in 4:23.
[23:35] 67 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[23:36] 68 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:36] 69 tn Grk “all these things will come on this generation.”
[11:39] 70 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
[11:40] 72 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
[11:40] 73 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
[11:41] 74 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.
[11:41] 75 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[11:41] 76 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
[11:42] 77 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
[11:42] 78 tn Or “you tithe mint.”
[11:42] 79 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 80 tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:42] 81 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 82 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 83 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.
[11:43] 84 sn See the note on synagogues in 4:15.
[11:43] 85 tn Grk “and the greetings.”
[11:44] 86 tc Most
[11:44] 87 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 88 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
[11:45] 89 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 90 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 91 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 93 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 94 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 95 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
[11:47] 96 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).
[11:47] 97 tn Or “forefathers”; Grk “fathers.”
[11:48] 98 tn Grk “you are witnesses and approve of.”
[11:48] 99 tn Or “forefathers”; Grk “fathers.”
[11:48] 100 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 101 tn “Their,” i.e., the prophets.
[11:48] 102 tc The majority of
[11:49] 103 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 104 tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
[11:50] 105 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 106 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 107 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 108 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 109 tn Or “who perished.”
[11:51] 110 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
[11:51] 111 tn Or “required from.”
[11:52] 112 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
[11:52] 113 tn Or “you tried to prevent.”
[11:53] 114 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 116 tn For this term see L&N 33.183.
[11:54] 117 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 118 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.
