Keluaran 34:7

34:7 keeping loyal love for thousands, ¹  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ²  of fathers by dealing with children and children’s children, to the third and fourth generation.”

Imamat 20:5

20:5 I myself will set my face against that man and his clan. I will cut off from the midst of their people both him and all who follow after him in spiritual prostitution, ³  to commit prostitution by worshiping Molech. ⁴ 

Imamat 26:29

26:29 You will eat the flesh of your sons and the flesh of your daughters. ⁵ 

Imamat 26:39-40

Restoration through Confession and Repentance

26:39 “‘As for the ones who remain among you, they will rot away because of ⁶  their iniquity in the lands of your enemies, and they will also rot away because of their ancestors’ ⁷  iniquities which are with them. 26:40 However, when ⁸  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ⁹  by which they also walked ¹⁰  in hostility against me ¹¹ 

Bilangan 14:18

14:18 ‘The Lord is slow to anger and abounding in loyal love, ¹²  forgiving iniquity and transgression, ¹³  but by no means clearing ¹⁴  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ¹⁵ 

Bilangan 14:33

14:33 and your children will wander ¹⁶  in the wilderness forty years and suffer for your unfaithfulness, ¹⁷  until your dead bodies lie finished ¹⁸  in the wilderness.

Bilangan 14:1

The Israelites Respond in Unbelief

14:1 ¹⁹ Then all the community raised a loud cry, ²⁰  and the people wept ²¹  that night.

1 Samuel 15:2-3

15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed ²²  Israel along the way when Israel ²³  came up from Egypt. 15:3 So go now and strike down the Amalekites. Destroy everything that they have. Don’t spare ²⁴  them. Put them to death – man, woman, child, infant, ox, sheep, camel, and donkey alike.’”

1 Samuel 15:2

15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed ²⁵  Israel along the way when Israel ²⁶  came up from Egypt.

1 Samuel 21:1

21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met ²⁷  David, and said to him, “Why are you by yourself with no one accompanying you?”

1 Samuel 21:6

21:6 So the priest gave him holy bread, for there was no bread there other than the bread of the Presence. It had been removed from before the Lord in order to replace it with hot bread on the day it had been taken away.

1 Samuel 21:1

21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met ²⁸  David, and said to him, “Why are you by yourself with no one accompanying you?”

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ²⁹  they assumed Paul had brought him into the inner temple courts.) ³⁰ 

Kisah Para Rasul 21:2

21:2 We found ³¹  a ship crossing over to Phoenicia, ³²  went aboard, ³³  and put out to sea. ³⁴ 

Kisah Para Rasul 23:26

23:26 Claudius Lysias to His Excellency Governor ³⁵  Felix, ³⁶  greetings.

Ayub 5:4

5:4 His children are far ³⁷  from safety,

and they are crushed ³⁸  at the place where judgment is rendered, ³⁹ 

nor is there anyone to deliver them. ⁴⁰ 

Ayub 21:19

21:19 You may say, ⁴¹  ‘God stores up a man’s ⁴²  punishment for his children!’ ⁴³ 

Instead let him repay ⁴⁴  the man himself ⁴⁵ 

so that ⁴⁶  he may know it!

Mazmur 79:8

79:8 Do not hold us accountable for the sins of earlier generations! ⁴⁷ 

Quickly send your compassion our way, ⁴⁸ 

for we are in serious trouble! ⁴⁹ 

Mazmur 109:14

109:14 May his ancestors’ ⁵⁰  sins be remembered by the Lord!

May his mother’s sin not be forgotten! ⁵¹ 

Yesaya 14:20-21

14:20 You will not be buried with them, ⁵² 

because you destroyed your land

and killed your people.

The offspring of the wicked

will never be mentioned again.

14:21 Prepare to execute ⁵³  his sons

for the sins their ancestors have committed. ⁵⁴ 

They must not rise up and take possession of the earth,

or fill the surface of the world with cities.” ⁵⁵ 

Yesaya 65:6-7

65:6 Look, I have decreed: ⁵⁶ 

I will not keep silent, but will pay them back;

I will pay them back exactly what they deserve, ⁵⁷ 

65:7 for your sins and your ancestors’ sins,” ⁵⁸  says the Lord.

“Because they burned incense on the mountains

and offended ⁵⁹  me on the hills,

I will punish them in full measure.” ⁶⁰ 

Yeremia 2:9

The Lord Charges Contemporary Israel with Spiritual Adultery

2:9 “So, once more I will state my case ⁶¹  against you,” says the Lord.

“I will also state it against your children and grandchildren. ⁶² 

Yeremia 32:18

32:18 You show unfailing love to thousands. ⁶³  But you also punish children for the sins of their parents. ⁶⁴  You are the great and powerful God who is known as the Lord who rules over all. ⁶⁵ 

Matius 23:34-36

23:34 “For this reason I ⁶⁶  am sending you prophets and wise men and experts in the law, ⁶⁷  some of whom you will kill and crucify, ⁶⁸  and some you will flog ⁶⁹  in your synagogues ⁷⁰  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, ⁷¹  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ⁷²  this generation will be held responsible for all these things! ⁷³ 

[34:7]  ¹ tn That is, “for thousands of generations.”

[34:7]  ² sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.

[20:5]  ³ tn The adjective “spiritual” has been supplied in the translation to clarify that this is not a reference to literal prostitution, but figuratively compares idolatry to prostitution.

[20:5]  ⁴ tn Heb “to commit harlotry after Molech.” The translation employs “worshiping” here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the “cut off” penalty see the note on Lev 7:20.

[26:29]  ⁵ tn Heb “and the flesh of your daughters you will eat.” The phrase “you will eat” has not been repeated in the translation for stylistic reasons.

[26:39]  ⁶ tn Heb “in” (so KJV, ASV; also later in this verse).

[26:39]  ⁷ tn Heb “fathers’” (also in the following verse).

[26:40]  ⁸ tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.

[26:40]  ⁹ tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”

[26:40]  ¹⁰ tn Heb “and also which they walked.”

[26:40]  ¹¹ tn Heb “with me.”

[14:18]  ¹² tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ¹³ tn Or “rebellion.”

[14:18]  ¹⁴ tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ¹⁵ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[14:33]  ¹⁶ tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.

[14:33]  ¹⁷ tn Heb “you shall bear your whoredoms.” The imagery of prostitution is used throughout the Bible to reflect spiritual unfaithfulness, leaving the covenant relationship and following after false gods. Here it is used generally for their rebellion in the wilderness, but not for following other gods.

[14:33]  ¹⁸ tn The infinitive is from תָּמַם (tamam), which means “to be complete.” The word is often used to express completeness in a good sense – whole, blameless, or the like. Here and in v. 35 it seems to mean “until your deaths have been completed.” See also Gen 47:15; Deut 2:15.

[14:1]  ¹⁹ sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

[14:1]  ²⁰ tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.

[14:1]  ²¹ tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.

[15:2]  ²² tn Heb “what Amalek did to Israel, how he placed against him.”

[15:2]  ²³ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[15:3]  ²⁴ tn Or perhaps “don’t take pity on” (cf. CEV).

[15:2]  ²⁵ tn Heb “what Amalek did to Israel, how he placed against him.”

[15:2]  ²⁶ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[21:1]  ²⁷ tn Heb “trembled to meet.”

[21:1]  ²⁸ tn Heb “trembled to meet.”

[21:29]  ²⁹ tn Grk “whom.”

[21:29]  ³⁰ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[21:2]  ³¹ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ³² sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ³³ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ³⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[23:26]  ³⁵ tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  ³⁶ sn Governor Felix. See the note on Felix in v. 24.

[5:4]  ³⁷ tn The imperfect verbs in this verse describe the condition of the accursed situation. Some commentators follow the LXX and take these as jussives, making this verse the curse that the man pronounced upon the fool. Rashi adds “This is the malediction with which I have cursed him.” That would make the speaker the one calling down the judgment on the fool rather than responding by observation how God destroyed the habitation of the fool.

[5:4]  ³⁸ tn The verb יִדַּכְּאוּ (yiddakkÿ’u) could be taken as the passive voice, or in the reciprocal sense (“crush one another”) or reflexive (“crush themselves”). The context favors the idea that the children of the foolish person will be destroyed because there is no one who will deliver them.

[5:4]  ³⁹ tn Heb “in the gate.” The city gate was the place of both business and justice. The sense here seems to fit the usage of gates as the place of legal disputes, so the phrase “at the place of judgment” has been used in the translation.

[5:4]  ⁴⁰ tn The text simply says “and there is no deliverer.” The entire clause could be subordinated to the preceding clause, and rendered simply “without a deliverer.”

[21:19]  ⁴¹ tn These words are supplied. The verse records an idea that Job suspected they might have, namely, that if the wicked die well God will make their children pay for the sins (see Job 5:4; 20:10; as well as Exod 20:5).

[21:19]  ⁴² tn The text simply has אוֹנוֹ (’ono, “his iniquity”), but by usage, “the punishment for the iniquity.”

[21:19]  ⁴³ tn Heb “his sons.”

[21:19]  ⁴⁴ tn The verb שָׁלַם (shalam) in the Piel has the meaning of restoring things to their normal, making whole, and so reward, repay (if for sins), or recompense in general.

[21:19]  ⁴⁵ tn The text simply has “let him repay [to] him.”

[21:19]  ⁴⁶ tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: “in order that he may know [or realize].”

[79:8]  ⁴⁷ tn Heb “do not remember against us sins, former.” Some understand “former” as an attributive adjective modifying sins, “former [i.e., chronologically prior] sins” (see BDB 911 s.v. רִאשׁוֹן). The present translation assumes that ראשׁנים (“former”) here refers to those who lived formerly, that is, the people’s ancestors (see Lam 5:7). The word is used in this way in Lev 26:45; Deut 19:14 and Eccl 1:11.

[79:8]  ⁴⁸ tn Heb “may your compassion quickly confront us.” The prefixed verbal form is understood as a jussive, indicating a tone of prayer.

[79:8]  ⁴⁹ tn Heb “for we are very low.”

[109:14]  ⁵⁰ tn Or “fathers’ sins.”

[109:14]  ⁵¹ tn Heb “not be wiped out.”

[109:14]  sn According to ancient Israelite theology and its doctrine of corporate solidarity and responsibility, children could be and often were punished for the sins of their parents. For a discussion of this issue see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). (Kaminsky, however, does not deal with Ps 109.)

[14:20]  ⁵² tn Heb “you will not be united with them in burial” (so NASB).

[14:21]  ⁵³ tn Or “the place of slaughter for.”

[14:21]  ⁵⁴ tn Heb “for the sin of their fathers.”

[14:21]  ⁵⁵ sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.

[65:6]  ⁵⁶ tn Heb “Look, it is written before me.”

[65:6]  ⁵⁷ tn Heb “I will pay back into their lap.”

[65:7]  ⁵⁸ tn Heb “the iniquities of your fathers.”

[65:7]  ⁵⁹ tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”

[65:7]  ⁶⁰ tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.

[2:9]  ⁶¹ tn Or “bring charges against you.”

[2:9]  sn The language used here is that of the law court. In international political contexts it was the language of a great king charging his subject with breach of covenant. See for examples in earlier prophets, Isa 1:2-20; Mic 6:1-8.

[2:9]  ⁶² tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.

[2:9]  sn The passage reflects the Hebrew concept of corporate solidarity: The actions of parents had consequences for their children, grandchildren, and great grandchildren. Compare the usage in the ten commandments, Deut 5:10, and note the execution of the children of Dathan and Abiram, Deut 11:6, and of Achan, Josh 7:24-25.

[32:18]  ⁶³ tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.

[32:18]  ⁶⁴ tn Heb “pays back into the bosom of their children the sin of their parents.”

[32:18]  ⁶⁵ tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.

[23:34]  ⁶⁶ 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]  ⁶⁷ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁶⁸ sn See the note on crucified in 20:19.

[23:34]  ⁶⁹ 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]  ⁷⁰ sn See the note on synagogues in 4:23.

[23:35]  ⁷¹ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ⁷² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ⁷³ tn Grk “all these things will come on this generation.”