Kejadian 9:5-6

9:5 For your lifeblood ¹  I will surely exact punishment, ²  from ³  every living creature I will exact punishment. From each person ⁴  I will exact punishment for the life of the individual ⁵  since the man was his relative. ⁶ 

9:6 “Whoever sheds human blood, ⁷ 

by other humans ⁸ 

must his blood be shed;

for in God’s image ⁹ 

God ¹⁰  has made humankind.”

Keluaran 21:14

21:14 But if a man willfully attacks his neighbor to kill him cunningly, ¹¹  you will take him even from my altar that he may die.

Ulangan 19:11-13

19:11 However, suppose a person hates someone else ¹²  and stalks him, attacks him, kills him, ¹³  and then flees to one of these cities. 19:12 The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger ¹⁴  to die. 19:13 You must not pity him, but purge out the blood of the innocent ¹⁵  from Israel, so that it may go well with you.

Ulangan 19:2

19:2 you must set apart for yourselves three cities ¹⁶  in the middle of your land that the Lord your God is giving you as a possession.

1 Samuel 12:13

12:13 Now look! Here is the king you have chosen – the one that you asked for! Look, the Lord has given you a king!

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ¹⁷  everything you requested. ¹⁸  I have given you a king. ¹⁹ 

Kisah Para Rasul 2:28-34

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ²⁰ 

2:29 “Brothers, ²¹  I can speak confidently ²²  to you about our forefather ²³  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ²⁴  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ²⁵  on his throne, ²⁶  2:31 David by foreseeing this ²⁷  spoke about the resurrection of the Christ, ²⁸  that he was neither abandoned to Hades, ²⁹  nor did his body ³⁰  experience ³¹  decay. ³²  2:32 This Jesus God raised up, and we are all witnesses of it. ³³  2:33 So then, exalted ³⁴  to the right hand ³⁵  of God, and having received ³⁶  the promise of the Holy Spirit ³⁷  from the Father, he has poured out ³⁸  what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ³⁹  at my right hand

Mazmur 51:14

51:14 Rescue me from the guilt of murder, ⁴⁰  O God, the God who delivers me!

Then my tongue will shout for joy because of your deliverance. ⁴¹ 

[9:5]  ¹ tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.

[9:5]  ² tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

[9:5]  ³ tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.

[9:5]  ⁴ tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.

[9:5]  ⁵ tn Heb “of the man.”

[9:5]  ⁶ tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

[9:6]  ⁷ tn Heb “the blood of man.”

[9:6]  ⁸ tn Heb “by man,” a generic term here for other human beings.

[9:6]  ⁹ sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.

[9:6]  ¹⁰ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[21:14]  ¹¹ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[19:11]  ¹² tn Heb “his neighbor.”

[19:11]  ¹³ tn Heb “rises against him and strikes him fatally.”

[19:12]  ¹⁴ tn The גֹאֵל הַדָּם (go’el haddam, “avenger of blood”) would ordinarily be a member of the victim’s family who, after due process of law, was invited to initiate the process of execution (cf. Num 35:16-28). See R. Hubbard, NIDOTTE 1:789-94.

[19:13]  ¹⁵ sn Purge out the blood of the innocent. Because of the corporate nature of Israel’s community life, the whole community shared in the guilt of unavenged murder unless and until vengeance occurred. Only this would restore spiritual and moral equilibrium (Num 35:33).

[19:2]  ¹⁶ sn These three cities, later designated by Joshua, were Kedesh of Galilee, Shechem, and Hebron (Josh 20:7-9).

[12:1]  ¹⁷ tn Heb “Look, I have listened to your voice.”

[12:1]  ¹⁸ tn Heb “to all which you said to me.”

[12:1]  ¹⁹ tn Heb “and I have installed a king over you.”

[2:28]  ²⁰ sn A quotation from Ps 16:8-11.

[2:29]  ²¹ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ²² sn Peter’s certainty is based on well-known facts.

[2:29]  ²³ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ²⁴ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ²⁵ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ²⁶ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ²⁷ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ²⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ²⁹ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ³⁰ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ³¹ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ³² sn An allusion to Ps 16:10.

[2:32]  ³³ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ³⁴ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁵ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³⁶ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁷ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ³⁸ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ³⁹ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[51:14]  ⁴⁰ tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.

[51:14]  ⁴¹ tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).