Discovery BoxGenesis 9:5-6
Context9:5 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.”
Leviticus 20:9
Context20:9 “‘If anyone 12 curses his father and mother 13 he must be put to death. He has cursed his father and mother; his blood guilt is on himself. 14
Leviticus 20:11-13
Context20:11 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. 15 Both of them must be put to death; their blood guilt is on themselves. 16 20:12 If a man has sexual intercourse with his daughter-in-law, both of them must be put to death. They have committed perversion; 17 their blood guilt is on themselves. 20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, 18 the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves.
Leviticus 20:16
Context20:16 If a woman approaches any animal to have sexual intercourse with it, 19 you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.
Leviticus 20:27
Context20:27 “‘A man or woman who 20 has in them a spirit of the dead or a familiar spirit 21 must be put to death. They must pelt them with stones; 22 their blood guilt is on themselves.’”
Deuteronomy 19:10
Context19:10 You must not shed innocent blood 23 in your land that the Lord your God is giving you as an inheritance, for that would make you guilty. 24
Joshua 2:19
Context2:19 Anyone who leaves your house will be responsible for his own death – we are innocent in that case! 25 But if anyone with you in the house is harmed, we will be responsible. 26
Jude 1:24
Context1:24 Now to the one who is able to keep you from falling, 27 and to cause you to stand, rejoicing, 28 without blemish 29 before his glorious presence, 30
Jude 1:1
Context1:1 From Jude, 31 a slave 32 of Jesus Christ and brother of James, 33 to those who are called, wrapped in the love of 34 God the Father and kept for 35 Jesus Christ.
Jude 1:9
Context1:9 But even 36 when Michael the archangel 37 was arguing with the devil and debating with him 38 concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”
Jude 1:1
Context1:1 From Jude, 39 a slave 40 of Jesus Christ and brother of James, 41 to those who are called, wrapped in the love of 42 God the Father and kept for 43 Jesus Christ.
Jude 1:1
Context1:1 From Jude, 44 a slave 45 of Jesus Christ and brother of James, 46 to those who are called, wrapped in the love of 47 God the Father and kept for 48 Jesus Christ.
Jude 1:1
Context1:1 From Jude, 49 a slave 50 of Jesus Christ and brother of James, 51 to those who are called, wrapped in the love of 52 God the Father and kept for 53 Jesus Christ.
Jude 1:1
Context1:1 From Jude, 54 a slave 55 of Jesus Christ and brother of James, 56 to those who are called, wrapped in the love of 57 God the Father and kept for 58 Jesus Christ.
Ezekiel 18:13
Context18:13 engages in usury and charges interest. Will he live? He will not! Because he has done all these abominable deeds he will certainly die. 59 He will bear the responsibility for his own death. 60
Ezekiel 33:5
Context33:5 He heard the sound of the trumpet but did not heed the warning, so he is responsible for himself. 61 If he had heeded the warning, he would have saved his life.
Matthew 27:25
Context27:25 In 62 reply all the people said, “Let his blood be on us and on our children!”
Acts 20:26
Context20:26 Therefore I declare 63 to you today that I am innocent 64 of the blood of you all. 65
[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] 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.
[20:9] 11 sn Compare the regulations in Lev 18:6-23.
[20:9] 12 tn Heb “If a man a man who.”
[20:9] 13 tn Heb “makes light of his father and his mother.” Almost all English versions render this as some variation of “curses his father or mother.”
[20:9] 14 tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”
[20:11] 15 sn See the note on Lev 18:7 above.
[20:11] 16 tn See the note on v. 9 above.
[20:12] 17 tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” (cf. KJV, ASV “they have wrought confusion”).
[20:13] 18 tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.
[20:16] 19 tn Heb “to copulate with it” (cf. Lev 20:16).
[20:27] 20 tc Smr, LXX, Syriac, and some Targum
[20:27] 21 tn See the note on the phrase “familiar spirit” in Lev 19:31 above.
[20:27] 22 tn This is not the most frequently-used Hebrew verb for stoning, but a word that refers to the action of throwing, slinging, or pelting someone with stones (see the note on v. 2 above). Smr and LXX have “you [plural] shall pelt them with stones.”
[19:10] 23 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] 24 tn Heb “and blood will be upon you” (cf. KJV, ASV); NRSV “thereby bringing bloodguilt upon you.”
[2:19] 25 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] 26 tn Heb “But anyone who is with you in the house, his blood is on our head if a hand should be on him.”
[1:24] 27 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
[1:24] 28 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
[1:24] 29 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
[1:24] 30 tn Or “in the presence of his glory,” “before his glory.”
[1:1] 31 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 32 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 33 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 34 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 35 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[1:9] 36 tn The word “even” is not in Greek; it is implied by the height of the contrast.
[1:9] 37 sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.
[1:9] 38 tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”
[1:1] 39 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 40 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 41 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 42 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 43 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[1:1] 44 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 45 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 46 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 47 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 48 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[1:1] 49 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 50 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 51 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 52 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 53 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[1:1] 54 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 55 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 56 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 57 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 58 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[18:13] 59 tn Heb “be put to death.” The translation follows an alternative reading that appears in several ancient textual witnesses.
[18:13] 60 tn Heb “his blood will be upon him.”
[33:5] 61 tn Heb “his blood will be on him.”
[27:25] 62 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[20:26] 64 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
[20:26] 65 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
