Keluaran 20:5

20:5 You shall not bow down to them or serve them, ¹  for I, the Lord, your God, am a jealous ²  God, responding to ³  the transgression of fathers by dealing with children to the third and fourth generations ⁴  of those who reject me, ⁵ 

Bilangan 14:27-30

14:27 “How long must I bear ⁶  with this evil congregation ⁷  that murmurs against me? I have heard the complaints of the Israelites that they murmured against me. 14:28 Say to them, ‘As I live, ⁸  says ⁹  the Lord, I will surely do to you just what you have spoken in my hearing. ¹⁰  14:29 Your dead bodies ¹¹  will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me. 14:30 You will by no means enter into the land where ¹²  I swore ¹³  to settle ¹⁴  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.

Ulangan 32:35

32:35 I will get revenge and pay them back

at the time their foot slips;

for the day of their disaster is near,

and the impending judgment ¹⁵  is rushing upon them!”

Yeremia 5:9

5:9 I will surely punish them for doing such things!” says the Lord.

“I will surely bring retribution on such a nation as this!” ¹⁶ 

Yeremia 5:29

5:29 I will certainly punish them for doing such things!” says the Lord.

“I will certainly bring retribution on such a nation as this! ¹⁷ 

Amos 3:14

3:14 “Certainly when ¹⁸  I punish Israel for their ¹⁹  covenant transgressions, ²⁰ 

I will destroy ²¹  Bethel’s ²²  altars.

The horns ²³  of the altar will be cut off and fall to the ground.

Matius 23:35

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, ²⁴  whom you murdered between the temple and the altar.

Roma 2:4-6

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ²⁵  that God’s kindness leads you to repentance? 2:5 But because of your stubbornness ²⁶  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ²⁷  2:6 He ²⁸  will reward ²⁹  each one according to his works: ³⁰ 

[20:5]  ¹ tn The combination of these two verbs customarily refers to the worship of pagan deities (e.g., Deut 17:3: 30:17; Jer 8:2; see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research [SBT], 86). The first verb is לאֹ־תִשְׁתַּחֲוֶה (lo’ tishtakhaveh), now to be classified as a hishtaphel imperfect from חָוָה (khavah; BDB 1005 s.v. שׁחה), “to cause oneself to be low to the ground.” It is used of the true worship of God as well. The second verb is וְלֹא תָעָבְדֵם (vÿlo’ to’ovdem). The two could be taken as a hendiadys: “you will not prostrate yourself to serve them.” In an interesting side comment U. Cassuto (Exodus, 242) offers an explanation of the spelling of the second verb: he suggests that it was spelled with the qamets khatuf vowel to show contempt for pagan worship, as if their conduct does not even warrant a correct spelling of the word “serve.” Gesenius says that the forms like this are anomalous, but he wonders if they were pointed as if the verb was a Hophal with the meaning “you shall not allow yourself to be brought to worship them” (GKC 161 §60.b). But this is unlikely.

[20:5]  ² sn The word “jealous” is the same word often translated “zeal” or “zealous.” The word describes a passionate intensity to protect or defend something that is jeopardized. The word can also have the sense of “envy,” but in that case the object is out of bounds. God’s zeal or jealousy is to protect his people or his institutions or his honor. Yahweh’s honor is bound up with the life of his people.

[20:5]  ³ tn Verses 5 and 6 are very concise, and the word פָּקַד (paqad) is difficult to translate. Often rendered “visiting,” it might here be rendered “dealing with” in a negative sense or “punishing,” but it describes positive attention in 13:19. When used of God, it essentially means that God intervenes in the lives of people for blessing or for cursing. Some would simply translate the participle here as “punishing” the children for the sins of the fathers (cf. Lev 18:25; Isa 26:21; Jer 29:32; 36:31; Hos 1:4; Amos 3:2). That is workable, but may not say enough. The verse may indicate that those who hate Yahweh and do not keep his commandments will repeat the sins their fathers committed and suffer for them. Deut 24:16 says that individuals will die for their own sins and not their father’s sins (see also Deut 7:10 and Ezek 18). It may have more to do with patterns of sin being repeated from generation to generation; if the sin and the guilt were not fully developed in the one generation, then left unchecked they would develop and continue in the next. But it may also indicate that the effects of the sins of the fathers will be experienced in the following generations, especially in the case of Israel as a national entity (U. Cassuto, Exodus, 243). God is showing here that his ethical character is displayed in how he deals with sin and righteousness, all of which he describes as giving strong motivation for loyalty to him and for avoiding idolatry. There is a justice at work in the dealings of God that is not present in the pagan world.

[20:5]  ⁴ tn The Hebrew word for “generations” is not found in v. 5 or 6. The numbers are short for a longer expression, which is understood as part of the description of the children already mentioned (see Deut 7:9, where “generation” [דּוֹר, dor] is present and more necessary, since “children” have not been mentioned).

[20:5]  ⁵ tn This is an important qualification to the principle. The word rendered “reject” is often translated “hate” and carries with it the idea of defiantly rejecting and opposing God and his word. Such people are doomed to carry on the sins of their ancestors and bear guilt with them.

[14:27]  ⁶ tn The figure is aposiopesis, or sudden silence. The main verb is deleted from the line, “how long…this evil community.” The intensity of the emotion is the reason for the ellipsis.

[14:27]  ⁷ sn It is worth mentioning in passing that this is one of the Rabbinic proof texts for having at least ten men to form a congregation and have prayer. If God called ten men (the bad spies) a “congregation,” then a congregation must have ten men. But here the word “community/congregation” refers in this context to the people of Israel as a whole, not just to the ten spies.

[14:28]  ⁸ sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord,” are ways to render it.

[14:28]  ⁹ tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the Lord” is equal to saying “the Lord says.”

[14:28]  ¹⁰ tn Heb “in my ears.”

[14:28]  sn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God “your will be done,” so he says to them, “your will be done” (to borrow from C. S. Lewis).

[14:29]  ¹¹ tn Or “your corpses” (also in vv. 32, 33).

[14:30]  ¹² tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ¹³ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ¹⁴ tn Heb “to cause you to dwell; to cause you to settle.”

[32:35]  ¹⁵ tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.

[5:9]  ¹⁶ tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions have the force of strong declarations.

[5:29]  ¹⁷ tn Heb “Should I not punish…? Should I not bring retribution…?” The rhetorical questions function as emphatic declarations.

[5:29]  sn These words are repeated from 5:9 to give a kind of refrain justifying again the necessity of punishment in the light of such sins.

[3:14]  ¹⁸ tn Heb “in the day.”

[3:14]  ¹⁹ tn Heb “his.” With the referent “Israel” here, this amounts to a collective singular.

[3:14]  ²⁰ tn Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.

[3:14]  ²¹ tn Heb “punish” (so NASB, NRSV).

[3:14]  ²² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[3:14]  ²³ sn The horns of an ancient altar projected upwards from the four corners and resembled an animal’s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altar’s horns were cut off, there would be no place of asylum left for the Lord’s enemies.

[23:35]  ²⁴ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[2:4]  ²⁵ tn Grk “being unaware.”

[2:5]  ²⁶ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ²⁷ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:6]  ²⁸ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:6]  ²⁹ tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.

[2:6]  ³⁰ sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.