Matius 21:44

21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” ¹ 

Matius 23:30-37

23:30 And you say, ‘If we had lived in the days of our ancestors, ²  we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? ³ 

23:34 “For this reason I ⁴  am sending you prophets and wise men and experts in the law, ⁵  some of whom you will kill and crucify, ⁶  and some you will flog ⁷  in your synagogues ⁸  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, ⁹  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ¹⁰  this generation will be held responsible for all these things! ¹¹ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ¹²  you who kill the prophets and stone those who are sent to you! ¹³  How often I have longed ¹⁴  to gather your children together as a hen gathers her chicks under her wings, but ¹⁵  you would have none of it! ¹⁶ 

Bilangan 35:33

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.

Ulangan 19:10

19:10 You must not shed innocent blood ¹⁷  in your land that the Lord your God is giving you as an inheritance, for that would make you guilty. ¹⁸ 

Ulangan 19:13

19:13 You must not pity him, but purge out the blood of the innocent ¹⁹  from Israel, so that it may go well with you.

Yosua 2:19

2:19 Anyone who leaves your house will be responsible for his own death – we are innocent in that case! ²⁰  But if anyone with you in the house is harmed, we will be responsible. ²¹ 

Yosua 2:2

2:2 The king of Jericho received this report: “Note well! ²²  Israelite men have come here tonight ²³  to spy on the land.”

1 Samuel 1:16

1:16 Don’t consider your servant a wicked woman, ²⁴  for until now I have spoken from my deep pain and anguish.”

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ²⁵  Word from the Lord was rare in those days; revelatory visions were infrequent.

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ²⁶  Word from the Lord was rare in those days; revelatory visions were infrequent.

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ²⁷  Word from the Lord was rare in those days; revelatory visions were infrequent.

Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ²⁸ 

Kisah Para Rasul 2:2

2:2 Suddenly ²⁹  a sound ³⁰  like a violent wind blowing ³¹  came from heaven ³²  and filled the entire house where they were sitting.

Kisah Para Rasul 24:3-4

24:3 Most excellent Felix, ³³  we acknowledge this everywhere and in every way ³⁴  with all gratitude. ³⁵  24:4 But so that I may not delay ³⁶  you any further, I beg ³⁷  you to hear us briefly ³⁸  with your customary graciousness. ³⁹ 

Mazmur 109:12-19

109:12 May no one show him kindness! ⁴⁰ 

May no one have compassion ⁴¹  on his fatherless children!

109:13 May his descendants ⁴²  be cut off! ⁴³ 

May the memory of them be wiped out by the time the next generation arrives! ⁴⁴ 

109:14 May his ancestors’ ⁴⁵  sins be remembered by the Lord!

May his mother’s sin not be forgotten! ⁴⁶ 

109:15 May the Lord be constantly aware of them, ⁴⁷ 

and cut off the memory of his children ⁴⁸  from the earth!

109:16 For he never bothered to show kindness; ⁴⁹ 

he harassed the oppressed and needy,

and killed the disheartened. ⁵⁰ 

109:17 He loved to curse ⁵¹  others, so those curses have come upon him. ⁵² 

He had no desire to bless anyone, so he has experienced no blessings. ⁵³ 

109:18 He made cursing a way of life, ⁵⁴ 

so curses poured into his stomach like water

and seeped into his bones like oil. ⁵⁵ 

109:19 May a curse attach itself to him, like a garment one puts on, ⁵⁶ 

or a belt ⁵⁷  one wears continually!

Yehezkiel 22:2-4

22:2 “As for you, son of man, are you willing to pronounce judgment, ⁵⁸  are you willing to pronounce judgment on the bloody city? ⁵⁹  Then confront her with all her abominable deeds! 22:3 Then say, ‘This is what the sovereign Lord says: O city, who spills blood within herself (which brings on her doom), ⁶⁰  and who makes herself idols (which results in impurity), 22:4 you are guilty because of the blood you shed and defiled by the idols you made. You have hastened the day of your doom; ⁶¹  the end of your years has come. ⁶²  Therefore I will make ⁶³  you an object of scorn to the nations, an object to be mocked by all lands.

Yehezkiel 24:7-9

24:7 For her blood was in it;

she poured it on an exposed rock;

she did not pour it on the ground to cover it up with dust.

24:8 To arouse anger, to take vengeance,

I have placed her blood on an exposed rock so that it cannot be covered up.

24:9 “‘Therefore this is what the sovereign Lord says:

Woe to the city of bloodshed!

I will also make the pile high.

Kisah Para Rasul 5:28

5:28 saying, “We gave ⁶⁴  you strict orders ⁶⁵  not to teach in this name. ⁶⁶  Look, ⁶⁷  you have filled Jerusalem ⁶⁸  with your teaching, and you intend to bring this man’s blood ⁶⁹  on us!”

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁷⁰  not persecute? ⁷¹  They ⁷²  killed those who foretold long ago the coming of the Righteous One, ⁷³  whose betrayers and murderers you have now become! ⁷⁴ 

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ⁷⁵ 

Kisah Para Rasul 2:15-16

2:15 In spite of what you think, these men are not drunk, ⁷⁶  for it is only nine o’clock in the morning. ⁷⁷  2:16 But this is what was spoken about through the prophet Joel: ⁷⁸ 

Ibrani 10:28-30

10:28 Someone who rejected the law of Moses was put to death ⁷⁹  without mercy on the testimony of two or three witnesses. ⁸⁰  10:29 How much greater punishment do you think that person deserves who has contempt for ⁸¹  the Son of God, and profanes ⁸²  the blood of the covenant that made him holy, ⁸³  and insults the Spirit of grace? 10:30 For we know the one who said, “Vengeance is mine, I will repay,” ⁸⁴  and again, “The Lord will judge his people.” ⁸⁵ 

[21:44]  ¹ tc A few witnesses, especially of the Western text (D 33 it sy^s Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë^1,13 Ï lat sy^c,p,h co and should be included as authentic.

[21:44]  tn Grk “on whomever it falls, it will crush him.”

[21:44]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[23:30]  ² tn Grk “fathers” (so also in v. 32).

[23:33]  ³ tn Grk “the judgment of Gehenna.”

[23:33]  sn See the note on the word hell in 5:22.

[23:34]  ⁴ 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]  ⁵ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁶ sn See the note on crucified in 20:19.

[23:34]  ⁷ 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]  ⁸ sn See the note on synagogues in 4:23.

[23:35]  ⁹ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ¹¹ tn Grk “all these things will come on this generation.”

[23:37]  ¹² sn The double use of the city’s name betrays intense emotion.

[23:37]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:37]  ¹³ 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”).

[23:37]  ¹⁴ 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.

[23:37]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ¹⁶ tn Grk “you were not willing.”

[19:10]  ¹⁷ tn Heb “innocent blood must not be shed.” The Hebrew phrase דָּם נָקִי (dam naqiy) means the blood of a person to whom no culpability or responsibility adheres because what he did was without malice aforethought (HALOT 224 s.v דָּם 4.b).

[19:10]  ¹⁸ tn Heb “and blood will be upon you” (cf. KJV, ASV); NRSV “thereby bringing bloodguilt upon you.”

[19:13]  ¹⁹ 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).

[2:19]  ²⁰ tn Heb “Anyone who goes out from the doors of your house to the outside, his blood is on his head. We are innocent.”

[2:19]  ²¹ tn Heb “But anyone who is with you in the house, his blood is on our head if a hand should be on him.”

[2:2]  ²² tn Or “look.”

[2:2]  ²³ tn Heb “men have come here tonight from the sons of Israel.”

[1:16]  ²⁴ tn Heb “daughter of worthlessness.”

[3:1]  ²⁵ tn Heb “before Eli.”

[3:1]  ²⁶ tn Heb “before Eli.”

[3:1]  ²⁷ tn Heb “before Eli.”

[2:32]  ²⁸ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:2]  ²⁹ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ³⁰ tn Or “a noise.”

[2:2]  ³¹ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ³² tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[24:3]  ³³ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ³⁴ tn Grk “in every way and everywhere.”

[24:3]  ³⁵ tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”

[24:4]  ³⁶ tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  ³⁷ tn Or “request.”

[24:4]  ³⁸ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  ³⁹ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[109:12]  ⁴⁰ tn Heb “may there not be for him one who extends loyal love.”

[109:12]  ⁴¹ tn Perhaps this refers to being generous (see Ps 37:21).

[109:13]  ⁴² tn Or “offspring.”

[109:13]  ⁴³ sn On the expression cut off see Ps 37:28.

[109:13]  ⁴⁴ tn Heb “in another generation may their name be wiped out.”

[109:14]  ⁴⁵ tn Or “fathers’ sins.”

[109:14]  ⁴⁶ 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.)

[109:15]  ⁴⁷ tn Heb “may they [that is, the sins mentioned in v. 14] be before the Lord continually.”

[109:15]  ⁴⁸ tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.

[109:16]  ⁴⁹ tn Heb “he did not remember to do loyal love.”

[109:16]  ⁵⁰ tn Heb “and he chased an oppressed and needy man, and one timid of heart to put [him] to death.”

[109:17]  ⁵¹ sn A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6-19), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.

[109:17]  ⁵² tn Heb “and he loved a curse and it came [upon] him.” A reference to the evil man experiencing a curse seems premature here, for the psalmist is asking God to bring judgment on his enemies. For this reason some (cf. NIV, NRSV) prefer to repoint the vav (ו) on “it came” as conjunctive and translate the verb as a jussive of prayer (“may it come upon him!”). The prefixed form with vav consecutive in the next line is emended in the same way and translated, “may it be far from him.” However, the psalmist may be indicating that the evil man’s lifestyle has already begun to yield its destructive fruit.

[109:17]  ⁵³ tn Heb “and he did not delight in a blessing and it is far from him.”

[109:18]  ⁵⁴ tn Heb “he put on a curse as [if it were] his garment.”

[109:18]  ⁵⁵ tn Heb “and it came like water into his inner being, and like oil into his bones.” This may refer to this individual’s appetite for cursing. For him cursing was as refreshing as drinking water or massaging oneself with oil. Another option is that the destructive effects of a curse are in view. In this case a destructive curse invades his very being, like water or oil. Some who interpret the verse this way prefer to repoint the vav (ו) on “it came” to a conjunctive vav and interpret the prefixed verb as a jussive, “may it come!”

[109:19]  ⁵⁶ tn Heb “may it be for him like a garment one puts on.”

[109:19]  ⁵⁷ tn The Hebrew noun מֵזַח (mezakh, “belt; waistband”) occurs only here in the OT. The form apparently occurs in Isa 23:10 as well, but an emendation is necessary there.

[22:2]  ⁵⁸ tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment upon the city. See 20:4.

[22:2]  ⁵⁹ tn The phrase “bloody city” is used of Nineveh in Nah 3:1.

[22:3]  ⁶⁰ tn Heb “her time”; this refers to the time of impending judgment (see the note on “doom” in v. 4).

[22:4]  ⁶¹ tn Heb “you have brought near your days.” The expression “bring near your days” appears to be an adaptation of the idiom “days draw near,” which is used to indicate that an event, such as death, is imminent (see Gen 27:41; 47:29; Deut 31:14; 1 Kgs 2:1; Ezek 12:23). Here “your days” probably refers to the days of the personified city’s life, which was about to come to an end through God’s judgment.

[22:4]  ⁶² tn Heb “and you have come to your years.” This appears to mean that she has arrived at the time when her years (i.e., life) would end, though it may mean that her years of punishment will begin. Because “day” and “time” are so closely associated in the immediate context (see 21:25, 29) some prefer to emend the text and read “you have brought near your time.” See L. C. Allen, Ezekiel (WBC), 2:31, as well as the translator’s note on verse 3.

[22:4]  ⁶³ tn The Hebrew verb is a prophetic perfect, emphasizing that the action is as good as done from the speaker’s perspective.

[5:28]  ⁶⁴ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁶⁵ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁶⁶ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁶⁷ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ⁶⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁶⁹ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[7:52]  ⁷⁰ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁷¹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁷² tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁷³ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁷⁴ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[7:1]  ⁷⁵ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[2:15]  ⁷⁶ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁷⁷ tn Grk “only the third hour.”

[2:16]  ⁷⁸ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[10:28]  ⁷⁹ tn Grk “dies.”

[10:28]  ⁸⁰ sn An allusion to Deut 17:6.

[10:29]  ⁸¹ tn Grk “tramples under foot.”

[10:29]  ⁸² tn Grk “regarded as common.”

[10:29]  ⁸³ tn Grk “by which he was made holy.”

[10:30]  ⁸⁴ sn A quotation from Deut 32:35.

[10:30]  ⁸⁵ sn A quotation from Deut 32:36.