Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ¹  bring them here and slaughter ²  them ³  in front of me!’”

Luke 19:1

Jesus and Zacchaeus

19:1 Jesus ⁴  entered Jericho ⁵  and was passing through it.

Luke 8:7

8:7 Other seed fell among the thorns, ⁶  and they grew up with it and choked ⁷  it.

Psalms 2:1-3

Psalm 2 ⁸ 

2:1 Why ⁹  do the nations rebel? ¹⁰ 

Why ¹¹  are the countries ¹²  devising ¹³  plots that will fail? ¹⁴ 

2:2 The kings of the earth ¹⁵  form a united front; ¹⁶ 

the rulers collaborate ¹⁷ 

against the Lord and his anointed king. ¹⁸ 

2:3 They say, ¹⁹  “Let’s tear off the shackles they’ve put on us! ²⁰ 

Let’s free ourselves from ²¹  their ropes!”

Isaiah 49:7

49:7 This is what the Lord,

the protector ²²  of Israel, their Holy One, ²³  says

to the one who is despised ²⁴  and rejected ²⁵  by nations, ²⁶ 

a servant of rulers:

“Kings will see and rise in respect, ²⁷ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Zechariah 11:8

11:8 Next I eradicated the three shepherds in one month, ²⁸  for I ran out of patience with them and, indeed, they detested me as well.

John 1:11

1:11 He came to what was his own, ²⁹  but ³⁰  his own people ³¹  did not receive him. ³² 

John 15:18

The World’s Hatred

15:18 “If the world hates you, be aware ³³  that it hated me first. ³⁴ 

John 15:23-24

15:23 The one who hates me hates my Father too. 15:24 If I had not performed ³⁵  among them the miraculous deeds ³⁶  that no one else did, they would not be guilty of sin. ³⁷  But now they have seen the deeds ³⁸  and have hated both me and my Father. ³⁹ 

Acts 3:14-15

3:14 But you rejected ⁴⁰  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ⁴¹  the Originator ⁴²  of life, whom God raised ⁴³  from the dead. To this fact we are witnesses! ⁴⁴ 

Acts 4:27-28

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁴⁵  your holy servant Jesus, whom you anointed, ⁴⁶  4:28 to do as much as your power ⁴⁷  and your plan ⁴⁸  had decided beforehand ⁴⁹  would happen.

Acts 7:51-52

7:51 “You stubborn ⁵⁰  people, with uncircumcised ⁵¹  hearts and ears! ⁵²  You are always resisting the Holy Spirit, like your ancestors ⁵³  did! 7:52 Which of the prophets did your ancestors ⁵⁴  not persecute? ⁵⁵  They ⁵⁶  killed those who foretold long ago the coming of the Righteous One, ⁵⁷  whose betrayers and murderers you have now become! ⁵⁸ 

[19:27]  ¹ tn Grk “to rule over them.”

[19:27]  ² tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ³ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:1]  ⁴ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1]  ⁵ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[8:7]  ⁶ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ⁷ sn That is, crowded out the good plants.

[2:1]  ⁸ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ⁹ tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ¹⁰ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ¹¹ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ¹² tn Or “peoples” (so many English versions).

[2:1]  ¹³ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ¹⁴ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  ¹⁵ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ¹⁶ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ¹⁷ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ¹⁸ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:3]  ¹⁹ tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ²⁰ 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]  ²¹ tn Heb “throw off from us.”

[49:7]  ²² tn Heb “redeemer.” See the note at 41:14.

[49:7]  ²³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ²⁴ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ²⁵ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ²⁶ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ²⁷ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[11:8]  ²⁸ sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–25:7).

[1:11]  ²⁹ tn Grk “to his own things.”

[1:11]  ³⁰ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ³¹ tn “People” is not in the Greek text but is implied.

[1:11]  ³² sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[15:18]  ³³ tn Grk “know.”

[15:18]  ³⁴ tn Grk “it hated me before you.”

[15:24]  ³⁵ tn Or “If I had not done.”

[15:24]  ³⁶ tn Grk “the works.”

[15:24]  ³⁷ tn Grk “they would not have sin” (an idiom).

[15:24]  ³⁸ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ³⁹ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[3:14]  ⁴⁰ tn Or “denied,” “disowned.”

[3:15]  ⁴¹ tn Or “You put to death.”

[3:15]  ⁴² tn Or “Founder,” “founding Leader.”

[3:15]  ⁴³ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁴⁴ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[4:27]  ⁴⁵ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁴⁶ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ⁴⁷ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁴⁸ tn Or “purpose,” “will.”

[4:28]  ⁴⁹ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[7:51]  ⁵⁰ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ⁵¹ 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]  ⁵² tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ⁵³ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁵⁴ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁵⁵ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁵⁶ 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]  ⁵⁷ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁵⁸ 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).