Genesis 20:7

20:7 But now give back the man’s wife. Indeed ¹  he is a prophet ²  and he will pray for you; thus you will live. ³  But if you don’t give her back, ⁴  know that you will surely die ⁵  along with all who belong to you.”

Exodus 7:1

7:1 So the Lord said to Moses, “See, I have made you like God ⁶  to Pharaoh, and your brother Aaron will be your prophet. ⁷ 

Psalms 105:15

105:15 saying, ⁸  “Don’t touch my chosen ⁹  ones!

Don’t harm my prophets!”

Matthew 23:31

23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets.

Matthew 23:34

23:34 “For this reason I ¹⁰  am sending you prophets and wise men and experts in the law, ¹¹  some of whom you will kill and crucify, ¹²  and some you will flog ¹³  in your synagogues ¹⁴  and pursue from town to town,

Matthew 23:37

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ¹⁵  you who kill the prophets and stone those who are sent to you! ¹⁶  How often I have longed ¹⁷  to gather your children together as a hen gathers her chicks under her wings, but ¹⁸  you would have none of it! ¹⁹ 

Luke 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Ephesians 4:11

4:11 It was he ²⁰  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ²¹ 

Revelation 11:3

11:3 And I will grant my two witnesses authority ²²  to prophesy for 1,260 days, dressed in sackcloth.

Revelation 11:10

11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth.

[20:7]  ¹ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ² sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ³ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  ⁴ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ⁵ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[7:1]  ⁶ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

[7:1]  ⁷ tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

[105:15]  ⁸ tn The word “saying” is supplied in the translation for clarification and for stylistic reasons.

[105:15]  ⁹ tn Heb “anointed.”

[23:34]  ¹⁰ 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]  ¹¹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ¹² sn See the note on crucified in 20:19.

[23:34]  ¹³ 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]  ¹⁴ sn See the note on synagogues in 4:23.

[23:37]  ¹⁵ sn The double use of the city’s name betrays intense emotion.

[23:37]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ¹⁹ tn Grk “you were not willing.”

[4:11]  ²⁰ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ²¹ sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[11:3]  ²² tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.