2 Chronicles 24:21

24:21 They plotted against him and by royal decree stoned him to death in the courtyard of the Lord’s temple.

Lamentations 2:20

Jerusalem Speaks:

ר (Resh)

2:20 Look, O Lord! Consider! ¹ 

Whom have you ever afflicted ²  like this?

Should women eat their offspring, ³ 

their healthy infants? ⁴ 

Should priest and prophet

be killed in the Lord’s ⁵  sanctuary?

Ezekiel 9:5-7

9:5 While I listened, he said to the others, ⁶  “Go through the city after him and strike people down; do no let your eye pity nor spare ⁷  anyone! 9:6 Old men, young men, young women, little children, and women – wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

9:7 He said to them, “Defile the temple and fill the courtyards with corpses. Go!” So they went out and struck people down throughout the city.

Luke 13:1-2

A Call to Repent

13:1 Now ⁸  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ⁹  13:2 He ¹⁰  answered them, “Do you think these Galileans were worse sinners ¹¹  than all the other Galileans, because they suffered these things?

[2:20]  ¹ tn Heb “Look, O Lord! See!” When used in collocation with verbs of cognition, רָאָה (ra’ah) means “to see for oneself” or “to take notice” (1 Sam 26:12). The parallelism between seeing and understanding is often emphasized (e.g., Exod 16:6; Isa 5:19; 29:15; Job 11:11; Eccl 6:5). See also 1:11 and cf. 1:9, 12, 20; 3:50, 59, 60; 5:1.

[2:20]  ² tn For the nuance “afflict” see the note at 1:12.

[2:20]  ³ tn Heb “their fruit.” The term פְּרִי (pÿri, “fruit”) is used figuratively to refer to children as the fruit of a mother’s womb (e.g., Gen 30:2; Deut 7:13; 28:4, 11, 18, 53; 30:9; Pss 21:11; 127:3; 132:11; Isa 13:18; Mic 6:7).

[2:20]  ⁴ tn Heb “infants of healthy childbirth.” The genitive-construct phrase עֹלֲלֵי טִפֻּחִים (’olale tippukhim) functions as an attributive genitive construction: “healthy newborn infants.” The noun טִפֻּחִים (tippukhim) appears only here. It is related to the verb טָפַח (tafakh), meaning “to give birth to a healthy child” or “to raise children” depending on whether the Arabic or Akkadian cognate is emphasized. For the related verb, see below at 2:22.

[2:20]  ⁵ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as at the beginning of the verse. See the tc note at 1:14.

[9:5]  ⁶ tn Heb “to these he said in my ears.”

[9:5]  ⁷ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[13:1]  ⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁹ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:2]  ¹⁰ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ¹¹ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.