Mazmur 106:24

106:24 They rejected the fruitful land; ¹ 

they did not believe his promise. ² 

Zakharia 11:13

11:13 The Lord then said to me, “Throw to the potter that exorbitant sum ³  at which they valued me!” So I took the thirty pieces of silver and threw them to the potter ⁴  at the temple ⁵  of the Lord.

Matius 22:5

22:5 But they were indifferent and went away, one to his farm, another to his business.

Matius 26:15

26:15 and said, “What will you give me to betray him into your hands?” ⁶  So they set out thirty silver coins for him.

Lukas 14:18-20

14:18 But one after another they all ⁷  began to make excuses. ⁸  The first said to him, ‘I have bought a field, ⁹  and I must go out and see it. Please excuse me.’ ¹⁰  14:19 Another ¹¹  said, ‘I have bought five yoke of oxen, ¹²  and I am going out ¹³  to examine them. Please excuse me.’ 14:20 Another ¹⁴  said, ‘I just got married, and I cannot come.’ ¹⁵ 

Kisah Para Rasul 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ¹⁶ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹⁷ 

Filipi 3:18-19

3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. ¹⁸ 

Ibrani 12:16-17

12:16 And see to it that no one becomes ¹⁹  an immoral or godless person like Esau, who sold his own birthright for a single meal. ²⁰  12:17 For you know that ²¹  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ²²  with tears.

[106:24]  ¹ tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).

[106:24]  ² tn Heb “his word.”

[11:13]  ³ tn Heb “splendor of splendor” (אֶדֶר הַיְקָר, ’eder hayqar). This expression sarcastically draws attention to the incredibly low value placed upon the Lord’s redemptive grace by his very own people.

[11:13]  ⁴ tn The Syriac presupposes הָאוֹצָר (ha’otsar, “treasury”) for the MT הַיּוֹצֵר (hayyotser, “potter”) perhaps because of the lack of evidence for a potter’s shop in the area of the temple. The Syriac reading is followed by NAB, NRSV, TEV. Matthew seems to favor this when he speaks of Judas having thrown the thirty shekels for which he betrayed Jesus into the temple treasury (27:5-6). However, careful reading of the whole gospel pericope makes it clear that the money actually was used to purchase a “potter’s field,” hence Zechariah’s reference to a potter. The MT reading is followed by most other English versions.

[11:13]  ⁵ tn Heb “house” (so NASB, NIV, NRSV).

[26:15]  ⁶ tn Grk “What will you give to me, and I will betray him to you?”

[14:18]  ⁷ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ⁸ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ⁹ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ¹⁰ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[14:19]  ¹¹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ¹² sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ¹³ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[14:20]  ¹⁴ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ¹⁵ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[13:41]  ¹⁶ tn Or “and die!”

[13:41]  ¹⁷ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[3:19]  ¹⁸ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

[12:16]  ¹⁹ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ²⁰ sn An allusion to Gen 27:34-41.

[12:17]  ²¹ tn Or a command: “for understand that.”

[12:17]  ²² tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.