Revelation 18:24

18:24 The ¹  blood of the saints and prophets was found in her, ² 

along with the blood ³  of all those who had been killed on the earth.”

Luke 13:33-34

13:33 Nevertheless I must ⁴  go on my way today and tomorrow and the next day, because it is impossible ⁵  that a prophet should be killed ⁶  outside Jerusalem.’ ⁷  13:34 O Jerusalem, Jerusalem, ⁸  you who kill the prophets and stone those who are sent to you! ⁹  How often I have longed ¹⁰  to gather your children together as a hen gathers her chicks under her wings, but ¹¹  you would have none of it! ¹² 

Acts 9:4

9:4 He ¹³  fell to the ground and heard a voice saying to him, “Saul, Saul, ¹⁴  why are you persecuting me?” ¹⁵ 

Hebrews 6:6

6:6 and then have committed apostasy, ¹⁶  to renew them again to repentance, since ¹⁷  they are crucifying the Son of God for themselves all over again ¹⁸  and holding him up to contempt.

Hebrews 13:12

13:12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp.

[18:24]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ² tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ³ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[13:33]  ⁴ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ⁵ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ⁶ tn Or “should perish away from.”

[13:33]  ⁷ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:34]  ⁸ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁹ 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”).

[13:34]  ¹⁰ 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.

[13:34]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ¹² tn Grk “you were not willing.”

[9:4]  ¹³ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ¹⁴ tn The double vocative suggests emotion.

[9:4]  ¹⁵ sn Persecuting me. To persecute the church is to persecute Jesus.

[6:6]  ¹⁶ tn Or “have fallen away.”

[6:6]  ¹⁷ tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

[6:6]  ¹⁸ tn Grk “recrucifying the son of God for themselves.”