Luke 19:14

19:14 But his citizens ¹  hated ²  him and sent a delegation after him, saying, ‘We do not want this man ³  to be king ⁴  over us!’

Luke 19:42-44

19:42 saying, “If you had only known on this day, ⁵  even you, the things that make for peace! ⁶  But now they are hidden ⁷  from your eyes. 19:43 For the days will come upon you when your enemies will build ⁸  an embankment ⁹  against you and surround you and close in on you from every side. 19:44 They will demolish you ¹⁰  – you and your children within your walls ¹¹  – and they will not leave within you one stone ¹²  on top of another, ¹³  because you did not recognize the time of your visitation from God.” ¹⁴ 

Luke 21:22

21:22 because these are days of vengeance, ¹⁵  to fulfill ¹⁶  all that is written.

Luke 21:24

21:24 They ¹⁷  will fall by the edge ¹⁸  of the sword and be led away as captives ¹⁹  among all nations. Jerusalem ²⁰  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ²¹ 

Numbers 14:36-37

14:36 The men whom Moses sent to investigate the land, who returned and made the whole community murmur against him by producing ²²  an evil report about the land, 14:37 those men who produced the evil report about the land, died by the plague before the Lord.

Numbers 16:30-35

16:30 But if the Lord does something entirely new, ²³  and the earth opens its mouth and swallows them up ²⁴  along with all that they have, and they ²⁵  go down alive to the grave, ²⁶  then you will know that these men have despised the Lord!”

16:31 When he had finished ²⁷  speaking ²⁸  all these words, the ground that was under them split open, 16:32 and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods. 16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community. 16:34 All the Israelites ²⁹  who were around them fled at their cry, ³⁰  for they said, “What if ³¹  the earth swallows us too?” 16:35 Then a fire ³²  went out from the Lord and devoured the 250 men who offered incense.

Psalms 2:3-5

2:3 They say, ³³  “Let’s tear off the shackles they’ve put on us! ³⁴ 

Let’s free ourselves from ³⁵  their ropes!”

2:4 The one enthroned ³⁶  in heaven laughs in disgust; ³⁷ 

the Lord taunts ³⁸  them.

2:5 Then he angrily speaks to them

and terrifies them in his rage, ³⁹  saying, ⁴⁰ 

Psalms 2:9

2:9 You will break them ⁴¹  with an iron scepter; ⁴² 

you will smash them like a potter’s jar!’” ⁴³ 

Psalms 21:8-9

21:8 You ⁴⁴  prevail over ⁴⁵  all your enemies;

your power is too great for those who hate you. ⁴⁶ 

21:9 You burn them up like a fiery furnace ⁴⁷  when you appear; ⁴⁸ 

the Lord angrily devours them; ⁴⁹ 

the fire consumes them.

Psalms 69:22-28

69:22 May their dining table become a trap before them!

May it be a snare for that group of friends! ⁵⁰ 

69:23 May their eyes be blinded! ⁵¹ 

Make them shake violently! ⁵² 

69:24 Pour out your judgment ⁵³  on them!

May your raging anger ⁵⁴  overtake them!

69:25 May their camp become desolate,

their tents uninhabited! ⁵⁵ 

69:26 For they harass ⁵⁶  the one whom you discipline; ⁵⁷ 

they spread the news about the suffering of those whom you punish. ⁵⁸ 

69:27 Hold them accountable for all their sins! ⁵⁹ 

Do not vindicate them! ⁶⁰ 

69:28 May their names be deleted from the scroll of the living! ⁶¹ 

Do not let their names be listed with the godly! ⁶² 

Isaiah 66:6

66:6 The sound of battle comes from the city;

the sound comes from the temple!

It is the sound of the Lord paying back his enemies.

Isaiah 66:14

66:14 When you see this, you will be happy, ⁶³ 

and you will be revived. ⁶⁴ 

The Lord will reveal his power to his servants

and his anger to his enemies. ⁶⁵ 

Nahum 1:2

God Takes Vengeance against His Enemies

1:2 The Lord is a zealous ⁶⁶  and avenging ⁶⁷  God;

the Lord is avenging and very angry. ⁶⁸ 

The Lord takes vengeance ⁶⁹  against his foes;

he sustains his rage ⁷⁰  against his enemies.

Nahum 1:8

1:8 But with an overwhelming flood ⁷¹ 

he will make a complete end of Nineveh; ⁷² 

he will drive ⁷³  his enemies into darkness.

Matthew 21:37-41

21:37 Finally he sent his son to them, ⁷⁴  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 ⁷⁵  they seized him, ⁷⁶  threw him out of the vineyard, ⁷⁷  and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?” 21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Matthew 22:7

22:7 The ⁷⁸  king was furious! He sent his soldiers, and they put those murderers to death ⁷⁹  and set their city ⁸⁰  on fire.

Matthew 23:34-36

23:34 “For this reason I ⁸¹  am sending you prophets and wise men and experts in the law, ⁸²  some of whom you will kill and crucify, ⁸³  and some you will flog ⁸⁴  in your synagogues ⁸⁵  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, ⁸⁶  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ⁸⁷  this generation will be held responsible for all these things! ⁸⁸ 

Matthew 23:1

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples,

Matthew 2:15-16

2:15 He stayed there until Herod ⁸⁹  died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” ⁹⁰ 

2:16 When Herod ⁹¹  saw that he had been tricked by the wise men, he became enraged. He sent men ⁹²  to kill all the children in Bethlehem ⁹³  and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.

Hebrews 10:13

10:13 where he is now waiting ⁹⁴  until his enemies are made a footstool for his feet. ⁹⁵ 

[19:14]  ¹ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ² tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ³ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁴ tn Or “to rule.”

[19:42]  ⁵ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁶ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ⁷ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  ⁸ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁹ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ¹⁰ tn Grk “They will raze you to the ground.”

[19:44]  ¹¹ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹² sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹³ tn Grk “leave stone on stone.”

[19:44]  ¹⁴ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[21:22]  ¹⁵ tn Or “of punishment.” This is a time of judgment.

[21:22]  ¹⁶ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[21:24]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁸ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ¹⁹ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ²⁰ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²¹ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[14:36]  ²² tn The verb is the Hiphil infinitive construct with a lamed (ל) preposition from the root יָצָא (yatsa’, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.

[16:30]  ²³ tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.

[16:30]  ²⁴ tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.

[16:30]  ²⁵ tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.

[16:30]  ²⁶ tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.

[16:31]  ²⁷ tn The initial temporal clause is standard: It begins with the temporal indicator “and it was,” followed here by the Piel infinitive construct with the preposition and the subjective genitive suffix. “And it happened when he finished.”

[16:31]  ²⁸ tn The infinitive construct with the preposition lamed (ל) functions here as the direct object of the preceding infinitive. It tells what he finished.

[16:34]  ²⁹ tn Heb “all Israel.”

[16:34]  ³⁰ tn Heb “voice.”

[16:34]  ³¹ tn Heb “lest.”

[16:35]  ³² tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.

[2:3]  ³³ tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ³⁴ tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.

[2:3]  ³⁵ tn Heb “throw off from us.”

[2:4]  ³⁶ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ³⁷ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ³⁸ tn Or “scoffs at”; “derides”; “mocks.”

[2:5]  ³⁹ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ⁴⁰ tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[2:9]  ⁴¹ tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.

[2:9]  ⁴² tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.

[2:9]  ⁴³ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[21:8]  ⁴⁴ tn The king is now addressed. One could argue that the Lord is still being addressed, but v. 9 militates against this proposal, for there the Lord is mentioned in the third person and appears to be distinct from the addressee (unless, of course, one takes “Lord” in v. 9 as vocative; see the note on “them” in v. 9b). Verse 7 begins this transition to a new addressee by referring to both the king and the Lord in the third person (in vv. 1-6 the Lord is addressed and only the king referred to in the third person).

[21:8]  ⁴⁵ tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.

[21:8]  ⁴⁶ tn Heb “your right hand finds those who hate you.”

[21:9]  ⁴⁷ tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).

[21:9]  ⁴⁸ tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.

[21:9]  ⁴⁹ tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

[69:22]  ⁵⁰ tc Heb “and to the friends for a snare.” The plural of שָׁלוֹם (shalom, “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים (ulÿshillumim, “and for retribution”). In this case the noun stands parallel to פַּח (pakh, “trap”) and מוֹקֵשׁ (moqesh, “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).

[69:23]  ⁵¹ tn Heb “may their eyes be darkened from seeing.”

[69:23]  ⁵² tn Heb “make their hips shake continually.”

[69:24]  ⁵³ tn Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.

[69:24]  ⁵⁴ tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971), 17-81.

[69:25]  ⁵⁵ tn Heb “in their tents may there not be one who dwells.”

[69:26]  ⁵⁶ tn Or “persecute”; Heb “chase.”

[69:26]  ⁵⁷ tn Heb “for you, the one whom you strike, they chase.”

[69:26]  ⁵⁸ tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).

[69:27]  ⁵⁹ tn Heb “place sin upon their sin.”

[69:27]  ⁶⁰ tn Heb “let them not come into your vindication.”

[69:28]  ⁶¹ tn Heb “let them be wiped out of the scroll of the living.”

[69:28]  ⁶² tn Heb “and with the godly let them not be written.”

[66:14]  ⁶³ tn “and you will see and your heart will be happy.”

[66:14]  ⁶⁴ tn Heb “and your bones like grass will sprout.”

[66:14]  ⁶⁵ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”

[1:2]  ⁶⁶ tn Heb “jealous.” The Hebrew term קַנּוֹא (qanno’, “jealous, zealous”) refers to God’s zealous protection of his people and his furious judgment against his enemies. The root קָנָא (qana’) can denote jealous envy (Gen 26:14; 30:1; 37:11; Pss 37:1; 73:3; 106:16; Prov 3:31; 23:17; 24:1, 19; Ezek 31:9), jealous rivalry (Eccl 4:4; 9:6; Isa 11:13), marital jealousy (Num 5:14, 15, 18, 25, 30; Prov 6:34; 27:4), zealous loyalty (Num 11:29; 25:11, 13; 2 Sam 21:2; 1 Kgs 19:10, 14; 2 Kgs 10:16; Ps 69:10; Song 8:6; Isa 9:6; 37:32; 42:13; 59:17; 63:15; Zech 1:14; 8:2), jealous anger (Deut 32:16, 21; Ps 78:58), and zealous fury (Exod 34:14; Deut 5:9; 29:19; 1 Kgs 14:22; Job 5:2; Pss 79:5; 119:139; Prov 14:30; Isa 26:11; Ezek 5:13; 8:3; 16:38, 42; 23:25; 35:11; 36:5, 6; 38:19; Zeph 1:18). See BDB 888 s.v. קָנָא; E. Reuter, TDOT 13:47-58.

[1:2]  ⁶⁷ tn The syntax of this line has been understood in two ways: (1) as a single clause with the Lord as the subject: “A jealous and avenging God is the Lord” (NRSV; NASB) or “The Lord is a jealous and avenging God” (NIV); and (2) as two parallel clauses: “God is jealous, and the Lord avenges” (KJV). The LXX reflects the latter. Masoretic accentuation and Hebrew syntax support the former. Accentuation links קַנּוֹא וְנֹקֵם (qano’ vÿnoqem, “jealous and avenging”) together rather than dividing them into separate clauses. Normal word order suggests that קַנּוֹא וְנֹקֵם (“jealous and avenging”) are attributive adjectives modifying אֵל (’el, “God”). In verbless clauses such as this, the predicate normally precedes the subject; thus, “a jealous and avenging God” (אֵל קַנּוֹא וְנֹקֵם, ’el qanno’ vÿnoqem) is the predicate and “the Lord” (יְהוָה, yÿhvah) is the subject.

[1:2]  ⁶⁸ tn Or “exceedingly wrathful”; Heb “a lord of wrath.” The idiom “lord of wrath” (וּבַעַל חֵמָה, uva’al khemah) means “wrathful” or “full of wrath” (Prov 22:24; 29:22). The noun “lord” (בַעַל) is used in construct as an idiom to describe a person’s outstanding characteristic or attribute (e.g., Gen 37:19; 1 Sam 28:7; 2 Kgs 1:8; Prov 1:17; 18:9; 22:24; 23:2; 24:8; Eccl 7:12; 8:8; 10:11, 20; Isa 41:15; 50:8; Dan 8:6, 20); see IBHS 149-51 §9.5.3.

[1:2]  ⁶⁹ tn The term נָקַם (naqam, “avenge, vengeance”) is used three times in 1:2 for emphasis. The Lord will exact just retribution against his enemies (the Assyrians) to avenge their wickedness against his people (Judah).

[1:2]  ⁷⁰ tn The verb “rage” (נָטַר, natar) is used elsewhere of keeping a vineyard (Song 1:6; 8:11-12) and guarding a secret (Dan 7:28). When used of anger, it does not so much mean “to control anger” or “to be slow to anger” (HALOT 695 s.v.) but “to stay angry” (TWOT 2:576). It describes a person bearing a grudge, seeking revenge, and refusing to forgive (Lev 19:18). It is often used as a synonym of שָׁמַר (shamar, “to maintain wrath, stay angry”) in collocation with לְעוֹלָם (lÿ’olam, “forever, always”) and לָעַד (la’ad, “continually”) to picture God harboring rage against his enemies forever (Jer 3:5, 12; Amos 1:11; Ps 103:9). The long-term rage depicted by נָטַר (“maintain rage”) serves as an appropriate bridge to the following statement in Nahum that the Lord is slow to anger but furious in judgment. God seeks vengeance against his enemies; he continually rages and maintains his anger; he is slow to anger, but will eventually burst out with the full fury of his wrath.

[1:8]  ⁷¹ tn Some scholars connect “in an overwhelming flood” (וּבְשֶׁטֶף עֹבֵר, uvÿshetef ’over) with the preceding line: “he protects those who trust him in an overwhelming flood.” However, others connect it with the following line: “But with an overwhelming flood he will make a complete end of its [Nineveh’s] site.” D. T. Tsumura (“Janus Parallelism in Nah 1:8,” JBL 102 [1983]: 109-11) suggests that it does double duty and should be read with both lines: “he knows those who trust him in an overwhelming flood, / but with an overwhelming flood he will make a complete end of its [Nineveh’s] site.” Connecting it with the preceding line creates a tight parallelism and a balanced 5+5 metrical count. Connecting it with the following line harmonizes with Nah 2:9 [8], which describes the walls of Nineveh being destroyed by flood waters, and with historical evidence (Diodorus Siculus, Bibliotheca Historica, 2.27.1-3; Xenophon, Anabasis, 3.4.12) and modern archaeological evidence (A. T. Olmstead, History of Assyria, 637). This might be an example of intentional ambiguity: God will protect his people from the very calamity that he will use to destroy his enemies.

[1:8]  ⁷² tc Heb “her place.” Alternately, some ancient versions read “his adversaries.” The MT reads מְקוֹמָהּ (mÿqomah, “her place”). This is supported by the Dead Sea Scrolls (מקומה, “her place,” found in 4QpNah) and Symmachus (τῆς τόποῦ αὐτοῦ, th" topou autou, “her place”). The reading of the LXX (τούς ἐπεγειρουμένους, tou" epegeiroumenou", “those who rise up [against Him]”) and Aquila (ἀντισταμενω¡ν, antistamenw>n, “adversaries”) reflect מְקּוֹמיהוּ or מְקִימיהוּ or מְקִּמָיו (“his adversaries”), also reflected in the Vulgate and Targum. Some scholars suggest emending the MT in the light of the LXX to create a tight parallelism between “his adversaries” (מקומיו) and “his enemies” (וְאֹיְבָיו, vÿ’oyÿvayv) which is a parallel word pair elsewhere (Deut 28:7; 2 Sam 22:40-41, 49; Mic 7:6; Ps 59:2). Likewise, Tsumura suggests emending the MT because the text, as it stands, does not have a clear parallel word for “his enemies” (וְאֹיְבָיו) – emending the MT’s מְקוֹמָהּ (“her place”) to מקומיו (“his adversaries”) would result in a parallel word (D. T. Tsumura, “Janus Parallelism in Nah 1:8,” JBL 102 [1983]: 109-11). The BHS editors propose emending the MT in favor of the Greek tradition. The English versions reflect both textual traditions – several follow the MT with “her place” and “its site” (KJV, NASB, NIV, NKJV, NJPS), while others adopt the LXX reading and emend the Hebrew, resulting in “his adversaries” (NRSV) or “those who defy him” (NJB). The MT makes sense as it stands, but the proposed emendation is attractive and involves only the common confusion between ה and יו.

[1:8]  ⁷³ tc The BHS editors propose emending the Masoretic reading יְרַדֶּף (yÿraddef, Piel imperfect of רָדַּף [raddaf], “to chase”) to יֶהְדֹּף (yekhdof, Qal imperfect of הָדַף [hadaf], “to thrust away, drive away”). Although הָדַף is used with חֹשֶׁךְ (khoshekh, “darkness”) in Job 18:18 (“he is driven from light into darkness”), the MT makes good sense as it stands, and is supported by the versions. The conjectural emendation has no support and is unnecessary.

[21:37]  ⁷⁴ sn The owner’s decision to send his son represents God sending Jesus.

[21:39]  ⁷⁵ 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]  ⁷⁶ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ⁷⁷ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[22:7]  ⁷⁸ tn Here δέ (de) has not been translated.

[22:7]  ⁷⁹ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ⁸⁰ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[23:34]  ⁸¹ 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]  ⁸² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁸³ sn See the note on crucified in 20:19.

[23:34]  ⁸⁴ 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]  ⁸⁵ sn See the note on synagogues in 4:23.

[23:35]  ⁸⁶ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ⁸⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ⁸⁸ tn Grk “all these things will come on this generation.”

[2:15]  ⁸⁹ sn See the note on King Herod in 2:1.

[2:15]  ⁹⁰ sn A quotation from Hos 11:1.

[2:16]  ⁹¹ sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.

[2:16]  ⁹² tn Or “soldiers.”

[2:16]  ⁹³ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[10:13]  ⁹⁴ tn Grk “from then on waiting.”

[10:13]  ⁹⁵ sn An allusion to Ps 110:1.