Yeremia 26:15

26:15 But you should take careful note of this: If you put me to death, you will bring on yourselves and this city and those who live in it the guilt of murdering an innocent man. For the Lord has sent me to speak all this where you can hear it. That is the truth!” ¹ 

Bilangan 16:38

16:38 As for the censers of these men who sinned at the cost of their lives, ²  they must be made ³  into hammered sheets for covering the altar, because they presented them before the Lord and sanctified them. They will become a sign to the Israelites.”

Bilangan 35:33-34

35:33 “You must not pollute the land where you live, for blood defiles the land, and the land cannot be cleansed of the blood that is shed there, except by the blood of the person who shed it. 35:34 Therefore do not defile the land that you will inhabit, in which I live, for I the Lord live among the Israelites.”

Yesaya 26:21

26:21 For look, the Lord is coming out of the place where he lives, ⁴ 

to punish the sin of those who live on the earth.

The earth will display the blood shed on it;

it will no longer cover up its slain. ⁵ 

Ratapan 4:13-14

מ (Mem)

4:13 But it happened ⁶  due to the sins of her prophets ⁷ 

and the iniquities of her priests,

who poured out in her midst

the blood of the righteous.

נ (Nun)

4:14 They ⁸  wander blindly ⁹  through the streets,

defiled by the blood they shed, ¹⁰ 

while no one dares ¹¹ 

to touch their garments.

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, ¹²  whom you murdered between the temple and the altar.

Matius 27:24-25

Jesus is Condemned and Mocked

27:24 When ¹³  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ¹⁴  27:25 In ¹⁵  reply all the people said, “Let his blood be on us and on our children!”

Lukas 3:19-20

3:19 But when John rebuked Herod ¹⁶  the tetrarch ¹⁷  because of Herodias, his brother’s wife, ¹⁸  and because of all the evil deeds ¹⁹  that he had done, 3:20 Herod added this to them all: He locked up John in prison.

Kisah Para Rasul 5:39

5:39 but if ²⁰  it is from God, you will not be able to stop them, or you may even be found ²¹  fighting against God.” He convinced them, ²² 

Wahyu 6:9-10

6:9 Now ²³  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ²⁴  because of the word of God and because of the testimony they had given. 6:10 They ²⁵  cried out with a loud voice, ²⁶  “How long, ²⁷  Sovereign Master, ²⁸  holy and true, before you judge those who live on the earth and avenge our blood?”

Wahyu 16:6

16:6 because they poured out the blood of your saints and prophets,

so ²⁹  you have given them blood to drink. They got what they deserved!” ³⁰ 

Wahyu 18:20-24

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ³¹  against her on your behalf!) ³² 

18:21 Then ³³  one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,

“With this kind of sudden violent force ³⁴ 

Babylon the great city will be thrown down ³⁵ 

and it will never be found again!

18:22 And the sound of the harpists, musicians,

flute players, and trumpeters

will never be heard in you ³⁶  again.

No ³⁷  craftsman ³⁸  who practices any trade

will ever be found in you again;

the noise of a mill ³⁹  will never be heard in you again.

18:23 Even the light from a lamp

will never shine in you again!

The voices of the bridegroom and his bride

will never be heard in you again.

For your merchants were the tycoons of the world,

because all the nations ⁴⁰  were deceived by your magic spells! ⁴¹ 

18:24 The ⁴²  blood of the saints and prophets was found in her, ⁴³ 

along with the blood ⁴⁴  of all those who had been killed on the earth.”

[26:15]  ¹ tn Heb “For in truth the Lord has sent me to you to speak in your ears all these words/things.”

[16:38]  ² tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.

[16:38]  ³ tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).

[26:21]  ⁴ tn Heb “out of his place” (so KJV, ASV).

[26:21]  ⁵ sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.

[4:13]  ⁶ tn These words do not appear in the Hebrew, but are supplied to make sense of the line. The introductory causal preposition מִן (min) (“because”) indicates that this phrase – or something like it – is implied through elision.

[4:13]  ⁷ tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as “But it happened due to…” or connect it to the following verses, which themselves are quite difficult. The former option was employed in the present translation.

[4:14]  ⁸ tn “They” are apparently the people, rather than the prophets and priests mentioned in the preceding verse.

[4:14]  ⁹ tc The Hebrew word עִוְרִים (’ivrim) appears to be an adjective based on the root I עִוֵּר (’ivver, “blind”). The LXX, using a rare perfect optative of ἐγείρω (egeirw), seems to have read a form of II עוּר (’ur, “to rise”), while the Syriac reads “her nobles,” possibly from reading שָׂרִים (sarim). The evidence is unclear.

[4:14]  ¹⁰ tn Heb “defiled with blood.”

[4:14]  ¹¹ tn The translation is conjecture. The MT has the preposition ב (bet, “in,” “by,” “with,” “when,” etc.), the negative particle לֹא (lo’), then a finite verb from יָכַל (yakhal, Qal impfect 3rd person masculine plural): “in not they are able.” Normally יָכַל (yakhal) would be followed by an infinitive, identifying what someone is or is not able to do, or by some other modifying clause. לֹא יָכַל (lo’ yakhal) on its own may mean “they do not prevail.” The preposition ב (bet) suggests possible dependence on another verb (cp. Jer 2:11, the only other verse with the sequence ב [bet] plus לֹא [lo’] plus finite verb). The following verb נָגַע (naga’, “touch”) regularly indicates its object with the preposition ב (bet), but the preposition ב (bet) is already used with “their garments.” If both are the object of נָגַע (naga’), the line would read “they touched what they could not, their garments.” As this makes no sense, one should note that any other verb on which the phrase would be dependent is not recoverable. The preposition ב (bet) can also introduce temporal clauses, though there are no examples with לֹא (lo’) plus a finite verb. A temporal understanding could yield “when they could not succeed, they touched [clutched?] their garments” or “while no one is able [to ?] they touch their garments.” In Jer 49:10 the meaning of יָכַל (yakhal) is completed by a finite verb (though it is not governed by the preposition ב [bet]). If so here, then we may understand “while (ב [bet]) no one dares (יָכַל, yakhal) to touch their garments.” This gives the picture of blind people stumbling about while others cannot help because they are afraid to touch them.

[23:35]  ¹² sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[27:24]  ¹³ tn Here δέ (de) has not been translated.

[27:24]  ¹⁴ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[27:25]  ¹⁵ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[3:19]  ¹⁶ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ¹⁷ sn See the note on tetrarch in 3:1.

[3:19]  ¹⁸ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ¹⁹ tn Or “immoralities.”

[5:39]  ²⁰ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ²¹ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ²² tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[6:9]  ²³ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ²⁴ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:10]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ²⁶ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ²⁷ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ²⁸ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[16:6]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ³⁰ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[18:20]  ³¹ tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ³² tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

[18:20]  sn This verse forms a parenthetical aside in the narrative.

[18:21]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  ³⁴ tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.

[18:21]  ³⁵ sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.

[18:22]  ³⁶ tn The shift to a second person pronoun here corresponds to the Greek text.

[18:22]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:22]  ³⁸ tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”

[18:22]  ³⁹ tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.

[18:23]  ⁴⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ⁴¹ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[18:24]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ⁴³ tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ⁴⁴ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.