Ezekiel 4:1

Ominous Object Lessons

4:1 “And you, son of man, take a brick ¹  and set it in front of you. Inscribe ²  a city on it – Jerusalem.

Jeremiah 6:6

6:6 All of this is because ³  the Lord who rules over all ⁴  has said:

‘Cut down the trees around Jerusalem

and build up a siege ramp against its walls. ⁵ 

This is the city which is to be punished. ⁶ 

Nothing but oppression happens in it. ⁷ 

Luke 22:19-20

22:19 Then ⁸  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ⁹  which is given for you. ¹⁰  Do this in remembrance of me.” 22:20 And in the same way he took ¹¹  the cup after they had eaten, ¹²  saying, “This cup that is poured out for you is the new covenant ¹³  in my blood.

Luke 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ¹⁴  which is called the Passover, was approaching.

Colossians 1:4

1:4 since ¹⁵  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[4:1]  ¹ sn Ancient Near Eastern bricks were 10 to 24 inches long and 6 to 13 1/2 inches wide.

[4:1]  ² tn Or perhaps “draw.”

[6:6]  ³ tn Heb “For.” The translation attempts to make the connection clearer.

[6:6]  ⁴ tn Heb “Yahweh of armies.”

[6:6]  ⁵ tn Heb “Cut down its trees and build up a siege ramp against Jerusalem.” The referent has been moved forward from the second line for clarity.

[6:6]  ⁶ tn Or “must be punished.” The meaning of this line is uncertain. The LXX reads, “Woe, city of falsehood!” The MT presents two anomalies: a masculine singular verb with a feminine singular subject in a verbal stem (Hophal) that elsewhere does not have the meaning “is to be punished.” Hence many follow the Greek which presupposes הוֹי עִיר הַשֶּׁקֶר (hoy ’ir hasheqer) instead of הִיא הָעִיר הָפְקַד (hi’ ha’ir hofqad). The Greek is the easier reading in light of the parallelism, and it would be hard to explain how the MT arose from it. KBL suggests reading a noun meaning “licentiousness” which occurs elsewhere only in Mishnaic Hebrew, hence “this is the city, the licentious one” (attributive apposition; cf. KBL 775 s.v. פֶּקֶר). Perhaps the Hophal perfect (הָפְקַד, hofÿqad) should be revocalized as a Niphal infinitive absolute (הִפָּקֹד, hippaqod); this would solve both anomalies in the MT since the Niphal is used in this nuance and the infinitive absolute can function in place of a finite verb (cf. GKC 346 §113.ee and ff). This, however, is mere speculation and is supported by no Hebrew ms.

[6:6]  ⁷ tn Heb “All of it oppression in its midst.”

[22:19]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ⁹ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ¹⁰ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[22:20]  ¹¹ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ¹² tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ¹³ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[22:1]  ¹⁴ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[1:4]  ¹⁵ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).