Daniel 9:10

9:10 We have not obeyed ¹  the LORD our God by living according to ²  his laws ³  that he set before us through his servants the prophets.

Daniel 9:2

9:2 in the first year of his reign ⁴  I, Daniel, came to understand from the sacred books ⁵  that, according to the word of the LORD ⁶  disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem ⁷  were seventy in number.

Daniel 1:13-14

1:13 Then compare our appearance ⁸  with that of ⁹  the young men who are eating the royal delicacies; ¹⁰  deal with us ¹¹  in light of what you see.” 1:14 So the warden ¹²  agreed to their proposal ¹³  and tested them for ten ¹⁴  days.

Daniel 1:2

1:2 Now the Lord ¹⁵  delivered ¹⁶  King Jehoiakim of Judah into his power, ¹⁷  along with some of the vessels ¹⁸  of the temple of God. ¹⁹  He brought them to the land of Babylonia ²⁰  to the temple of his god ²¹  and put ²²  the vessels in the treasury of his god.

Daniel 1:10

1:10 But he ²³  responded to Daniel, “I fear my master the king. He is the one who has decided ²⁴  your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? ²⁵  If that happened, ²⁶  you would endanger my life ²⁷  with the king!”

Daniel 1:15-16

1:15 At the end of the ten days their appearance was better and their bodies were healthier ²⁸  than all the young men who had been eating the royal delicacies. 1:16 So the warden removed the delicacies and the wine ²⁹  from their diet ³⁰  and gave them a diet of vegetables instead.

Isaiah 30:10-11

30:10 They ³¹  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! ³² 

Tell us nice things,

relate deceptive messages. ³³ 

30:11 Turn aside from the way,

stray off the path. ³⁴ 

Remove from our presence the Holy One of Israel.” ³⁵ 

Jeremiah 6:16-17

6:16 The Lord said to his people: ³⁶ 

“You are standing at the crossroads. So consider your path. ³⁷ 

Ask where the old, reliable paths ³⁸  are.

Ask where the path is that leads to blessing ³⁹  and follow it.

If you do, you will find rest for your souls.”

But they said, “We will not follow it!”

6:17 The Lord said, ⁴⁰ 

“I appointed prophets as watchmen to warn you, ⁴¹  saying:

‘Pay attention to the warning sound of the trumpet!’” ⁴² 

But they said, “We will not pay attention!”

Jeremiah 7:13

7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. ⁴³  But you have not listened! You have refused to respond when I called you to repent! ⁴⁴ 

Jeremiah 7:25-26

7:25 From the time your ancestors departed the land of Egypt until now, ⁴⁵  I sent my servants the prophets to you again and again, ⁴⁶  day after day. ⁴⁷  7:26 But your ancestors ⁴⁸  did not listen to me nor pay attention to me. They became obstinate ⁴⁹  and were more wicked than even their own forefathers.’”

Jeremiah 25:3-7

25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah ⁵⁰  until now, the Lord has been speaking to me. I told you over and over again ⁵¹  what he said. ⁵²  But you would not listen. 25:4 Over and over again ⁵³  the Lord has sent ⁵⁴  his servants the prophets to you. But you have not listened or paid attention. ⁵⁵  25:5 He said through them, ⁵⁶  ‘Each of you must turn from your wicked ways and stop doing the evil things you are doing. ⁵⁷  If you do, I will allow you to continue to live here in the land that I gave to you and your ancestors as a lasting possession. ⁵⁸  25:6 Do not pay allegiance to ⁵⁹  other gods and worship and serve them. Do not make me angry by the things that you do. ⁶⁰  Then I will not cause you any harm.’ 25:7 So, now the Lord says, ⁶¹  ‘You have not listened to me. But ⁶²  you have made me angry by the things that you have done. ⁶³  Thus you have brought harm on yourselves.’

Jeremiah 26:5

26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. ⁶⁴  But you have not paid any attention to them.

Jeremiah 29:19

29:19 For they have not paid attention to what I said to them through my servants the prophets whom I sent to them over and over again,’ ⁶⁵  says the Lord. ⁶⁶  ‘And you exiles ⁶⁷  have not paid any attention to them either,’ says the Lord. ⁶⁸ 

Jeremiah 32:32-33

32:32 I am determined to do so because the people of Israel and Judah have made me angry with all their wickedness – they, their kings, their officials, their priests, their prophets, and especially the people of Judah and the citizens of Jerusalem ⁶⁹  have done this wickedness. ⁷⁰  32:33 They have turned away from me instead of turning to me. ⁷¹  I tried over and over again ⁷²  to instruct them, but they did not listen and respond to correction. ⁷³ 

Jeremiah 44:4-5

44:4 I sent my servants the prophets to you people over and over ⁷⁴  again warning you not to do this disgusting thing I hate. ⁷⁵  44:5 But the people of Jerusalem and Judah ⁷⁶  would not listen or pay any attention. They would not stop the wickedness they were doing nor quit sacrificing to other gods. ⁷⁷ 

Jeremiah 44:16

44:16 “We will not listen to what you claim the Lord has spoken to us! ⁷⁸ 

Zechariah 1:4-6

1:4 “Do not be like your ancestors, to whom the former prophets called out, saying, ‘The Lord who rules over all says, “Turn now from your evil wickedness,”’ but they would by no means obey me,” says the Lord. 1:5 “As for your ancestors, where are they? And did the prophets live forever? 1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ⁷⁹  Then they paid attention ⁸⁰  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

Zechariah 7:8-12

7:8 Again the word of the Lord came to Zechariah: 7:9 “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other. 7:10 You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’

7:11 “But they refused to pay attention, turning away stubbornly and stopping their ears so they could not hear. 7:12 Indeed, they made their heart as hard as diamond, ⁸¹  so that they could not obey the Torah and the other words the Lord who rules over all had sent by his Spirit through the former prophets. Therefore, the Lord who rules over all had poured out great wrath.

Matthew 21:34-40

21:34 When the harvest time was near, he sent his slaves ⁸²  to the tenants to collect his portion of the crop. ⁸³  21:35 But the tenants seized his slaves, beat one, ⁸⁴  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, ⁸⁵  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 ⁸⁶  they seized him, ⁸⁷  threw him out of the vineyard, ⁸⁸  and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”

Matthew 23:37

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ⁸⁹  you who kill the prophets and stone those who are sent to you! ⁹⁰  How often I have longed ⁹¹  to gather your children together as a hen gathers her chicks under her wings, but ⁹²  you would have none of it! ⁹³ 

Luke 20:10-12

20:10 When harvest time came, he sent a slave ⁹⁴  to the tenants so that they would give ⁹⁵  him his portion of the crop. ⁹⁶  However, the tenants beat his slave ⁹⁷  and sent him away empty-handed. 20:11 So ⁹⁸  he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. ⁹⁹  20:12 So ¹⁰⁰  he sent still a third. They even wounded this one, and threw him out.

Acts 7:51-52

7:51 “You stubborn ¹⁰¹  people, with uncircumcised ¹⁰²  hearts and ears! ¹⁰³  You are always resisting the Holy Spirit, like your ancestors ¹⁰⁴  did! 7:52 Which of the prophets did your ancestors ¹⁰⁵  not persecute? ¹⁰⁶  They ¹⁰⁷  killed those who foretold long ago the coming of the Righteous One, ¹⁰⁸  whose betrayers and murderers you have now become! ¹⁰⁹ 

Acts 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ¹¹⁰  him, ¹¹¹  and they fulfilled the sayings ¹¹²  of the prophets that are read every Sabbath by condemning ¹¹³  him. ¹¹⁴ 

Acts 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹¹⁵  Barnabas, Simeon called Niger, ¹¹⁶  Lucius the Cyrenian, ¹¹⁷  Manaen (a close friend of Herod ¹¹⁸  the tetrarch ¹¹⁹  from childhood ¹²⁰ ) and Saul.

Acts 2:15-16

2:15 In spite of what you think, these men are not drunk, ¹²¹  for it is only nine o’clock in the morning. ¹²²  2:16 But this is what was spoken about through the prophet Joel: ¹²³ 

[9:10]  ¹ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ² tn Heb “to walk in.”

[9:10]  ³ tc The LXX and Vulgate have the singular.

[9:2]  ⁴ tc This phrase, repeated from v. 1, is absent in Theodotion.

[9:2]  ⁵ tn The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to.

[9:2]  ⁶ sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel.

[9:2]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:13]  ⁸ tn Heb “let our appearance be seen before you.”

[1:13]  ⁹ tn Heb “the appearance of.”

[1:13]  ¹⁰ tn Heb “delicacies of the king.” So also in v. 15.

[1:13]  ¹¹ tn Heb “your servants.”

[1:14]  ¹² tn Heb “he”; the referent (the warden mentioned in v. 11) has been specified in the translation for clarity.

[1:14]  ¹³ tn Heb “listened to them with regard to this matter.”

[1:14]  ¹⁴ sn The number ten is sometimes used in the OT as an ideal number of completeness. Cf. v. 20; Zech 8:23; Rev 2:10.

[1:2]  ¹⁵ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[1:2]  ¹⁶ tn Heb “gave.”

[1:2]  ¹⁷ tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.

[1:2]  ¹⁸ tn Or “utensils”; or “articles.”

[1:2]  ¹⁹ tn Heb “house of God.”

[1:2]  ²⁰ sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9; Josh 7:21; Isa 11:11; Zech 5:11).

[1:2]  ²¹ tn Or “gods” (NCV, NRSV, TEV; also later in this verse). The Hebrew term can be used as a numerical plural for many gods or as a plural of majesty for one particular god. Since Nebuchadnezzar was a polytheist, it is not clear if the reference here is to many gods or one particular deity. The plural of majesty, while normally used for Israel’s God, is occasionally used of foreign gods (cf. BDB 43 s.v. אֱלֹהִים 1, 2). See Judg 11:24 (of the Moabite god Chemosh); 1 Sam 5:7 (of the Philistine god Dagon); 1 Kgs 11:33 (of the Canaanite goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom); 2 Kgs 19:37 (of the Assyrian god Nisroch). Since gods normally had their own individual temples, Dan 1:2 probably refers to a particular deity, perhaps Marduk, the supreme god of Babylon, or Marduk’s son Nabu, after whom Nebuchadnezzar was named. The name Nebuchadnezzar means “Nabu has protected the son who will inherit” (HALOT 660 s.v. נְבוּכַדְרֶאצַּר). For a discussion of how temples functioned in Babylonian religion see H. Ringgren, Religions of the Ancient Near East, 77-81.

[1:2]  ²² tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.

[1:10]  ²³ tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.

[1:10]  ²⁴ tn Heb “assigned.” See v. 5.

[1:10]  ²⁵ tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף.

[1:10]  ²⁶ tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.

[1:10]  ²⁷ tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.

[1:15]  ²⁸ tn Heb “fat of flesh”; KJV, ASV “fatter in flesh”; NASB, NRSV “fatter” (although this is no longer a sign of health in Western culture).

[1:16]  ²⁹ tn Heb “the wine of their drinking.”

[1:16]  ³⁰ tn The words “from their diet” are not in the Hebrew text but have been added in the translation for clarity.

[30:10]  ³¹ tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  ³² tn Heb “Do not see for us right things.”

[30:10]  ³³ tn Heb “Tell us smooth things, see deceptive things.”

[30:11]  ³⁴ sn The imagery refers to the way or path of truth, as revealed by God to the prophet.

[30:11]  ³⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[6:16]  ³⁶ tn The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.

[6:16]  ³⁷ tn Heb “Stand at the crossroads and look.”

[6:16]  ³⁸ tn Heb “the ancient path,” i.e., the path the Lord set out in ancient times (cf. Deut 32:7).

[6:16]  ³⁹ tn Heb “the way of/to the good.”

[6:17]  ⁴⁰ tn These words are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.

[6:17]  ⁴¹ tn Heb “I appointed watchmen over you.”

[6:17]  ⁴² tn Heb “Pay attention to the sound of the trumpet.” The word “warning” is not in the Hebrew text, but is implied.

[7:13]  ⁴³ tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

[7:13]  ⁴⁴ tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

[7:25]  ⁴⁵ tn Heb “from the day your ancestors…until this very day.” However, “day” here is idiomatic for “the present time.”

[7:25]  ⁴⁶ tn On the Hebrew idiom see the note at 7:13.

[7:25]  ⁴⁷ tc There is some textual debate about the legitimacy of this expression here. The text reads merely “day” (יוֹם, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom “day after day” as though the noun were repeated. Either יוֹם has dropped out by haplography or a ם (mem) has been left out, i.e., reading יוֹמָם (yomam, “daily”).

[7:26]  ⁴⁸ tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.

[7:26]  ⁴⁹ tn Heb “hardened [or made stiff] their neck.”

[25:3]  ⁵⁰ sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.

[25:3]  ⁵¹ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:3]  ⁵² tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.

[25:4]  ⁵³ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:4]  ⁵⁴ 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]  ⁵⁵ 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).

[25:5]  ⁵⁶ tn Heb “saying.” The infinitive goes back to “he sent”; i.e., “he sent, saying.”

[25:5]  ⁵⁷ tn Heb “Turn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.” See the same demand in 23:22.

[25:5]  ⁵⁸ tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7.

[25:6]  ⁵⁹ tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.

[25:6]  ⁶⁰ tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

[25:7]  ⁶¹ tn Heb “Oracle of the Lord.”

[25:7]  ⁶² tn This is a rather clear case where the Hebrew particle לְמַעַן (lÿma’an) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have not listened to him in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).

[25:7]  ⁶³ tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

[26:5]  ⁶⁴ tn See the translator’s note on 7:13 for the idiom here.

[29:19]  ⁶⁵ tn See the translator’s note on 7:13 for an explanation of this idiom.

[29:19]  ⁶⁶ tn Heb “Oracle of the Lord.”

[29:19]  ⁶⁷ tn The word “exiles” is not in the text. It is supplied in the translation to clarify the referent of “you.”

[29:19]  ⁶⁸ tn Heb “Oracle of the Lord.”

[32:32]  ⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[32:32]  ⁷⁰ tn Heb “remove it from my sight 32:33 because of all the wickedness of the children of Israel and the children of Judah which they have done to make me angry, they, their kings, their officials, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.” The sentence has been broken up in conformity with contemporary English style and an attempt has been made to preserve the causal connections.

[32:33]  ⁷¹ tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.

[32:33]  ⁷² tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).

[32:33]  ⁷³ tn Heb “But they were not listening so as to accept correction.”

[44:4]  ⁷⁴ tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.

[44:4]  ⁷⁵ tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.

[44:5]  ⁷⁶ tn There appears to be a deliberate shift in the pronouns used in vv. 2-5. “You” refers to the people living in Egypt who are being addressed (v. 2) and to the people of present and past generations to whom the Lord persistently sent the prophets (v. 4). “They” refers to the people of Jerusalem and the towns of Judah who have suffered disaster (v. 2) because of the wickedness of sacrificing to other gods (vv. 3, 5). The referents have been explicitly identified in the translation for the sake of clarity.

[44:5]  ⁷⁷ tn Heb “They did not listen or incline their ear [= pay attention] by turning from their wickedness by not sacrificing to other gods.” The לְ (lamed) + the negative + the infinitive is again epexegetical. The sentence has been restructured and more idiomatic English expressions have been used to better conform with contemporary English style but an attempt has been made to retain the basic relationships of subordination.

[44:16]  ⁷⁸ tn Heb “the word [or message] you have spoken to us in the name of the Lord.” For an explanation of the rendering of “in the name of the Lord” see the study notes on 10:25 and 23:27.

[1:6]  ⁷⁹ tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

[1:6]  ⁸⁰ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[7:12]  ⁸¹ tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).

[21:34]  ⁸² tn See the note on the word “slave” in 8:9.

[21:34]  ⁸³ tn Grk “to collect his fruits.”

[21:35]  ⁸⁴ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[21:37]  ⁸⁵ sn The owner’s decision to send his son represents God sending Jesus.

[21:39]  ⁸⁶ 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]  ⁸⁷ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ⁸⁸ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[23:37]  ⁸⁹ sn The double use of the city’s name betrays intense emotion.

[23:37]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ⁹³ tn Grk “you were not willing.”

[20:10]  ⁹⁴ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ⁹⁵ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ⁹⁶ tn Grk “from the fruit of the vineyard.”

[20:10]  ⁹⁷ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:11]  ⁹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ⁹⁹ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

[20:12]  ¹⁰⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

[7:51]  ¹⁰¹ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹⁰² tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹⁰³ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹⁰⁴ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹⁰⁵ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹⁰⁶ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ¹⁰⁷ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ¹⁰⁸ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ¹⁰⁹ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[13:27]  ¹¹⁰ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹¹¹ tn Grk “this one.”

[13:27]  ¹¹² tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ¹¹³ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹¹⁴ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:1]  ¹¹⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  ¹¹⁶ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹¹⁷ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹¹⁸ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹¹⁹ tn Or “the governor.”

[13:1]  ¹²⁰ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[2:15]  ¹²¹ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ¹²² tn Grk “only the third hour.”

[2:16]  ¹²³ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.