Isaiah 8:14

8:14 He will become a sanctuary, ¹ 

but a stone that makes a person trip,

and a rock that makes one stumble –

to the two houses of Israel. ² 

He will become ³  a trap and a snare

to the residents of Jerusalem. ⁴ 

Genesis 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ⁵ 

until he comes to whom it belongs; ⁶ 

the nations will obey him. ⁷ 

Genesis 49:24

49:24 But his bow will remain steady,

and his hands ⁸  will be skillful;

because of the hands of the Mighty One of Jacob,

because of ⁹  the Shepherd, the Rock ¹⁰  of Israel,

Psalms 118:22

118:22 The stone which the builders discarded ¹¹ 

has become the cornerstone. ¹² 

Zechariah 3:9

3:9 As for the stone ¹³  I have set before Joshua – on the one stone there are seven eyes. ¹⁴  I am about to engrave an inscription on it,’ says the Lord who rules over all, ‘to the effect that I will remove the iniquity of this land in a single day. ¹⁵ 

Matthew 21:42

21:42 Jesus said to them, “Have you never read in the scriptures:

‘The stone the builders rejected has become the cornerstone. ¹⁶ 

This is from the Lord, and it is marvelous in our eyes’? ¹⁷ 

Mark 12:10

12:10 Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone. ¹⁸ 

Luke 20:17-18

20:17 But Jesus ¹⁹  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ²⁰  20:18 Everyone who falls on this stone will be broken to pieces, ²¹  and the one on whom it falls will be crushed.” ²² 

Acts 4:11-12

4:11 This Jesus ²³  is the stone that was rejected by you, ²⁴  the builders, that has become the cornerstone. ²⁵  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²⁶  by which we must ²⁷  be saved.”

Romans 9:33

9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ²⁸ 

yet the one who believes in him will not be put to shame.” ²⁹ 

Romans 10:11

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ³⁰ 

Romans 10:1

10:1 Brothers and sisters, ³¹  my heart’s desire and prayer to God on behalf of my fellow Israelites ³²  is for their salvation.

Colossians 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ³³  or free, but Christ is all and in all.

Ephesians 2:20

2:20 because you have been built ³⁴  on the foundation of the apostles and prophets, ³⁵  with Christ Jesus himself as ³⁶  the cornerstone. ³⁷ 

Ephesians 2:1

New Life Individually

2:1 And although you were ³⁸  dead ³⁹  in your transgressions and sins,

Ephesians 2:6-8

2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 2:7 to demonstrate in the coming ages ⁴⁰  the surpassing wealth of his grace in kindness toward ⁴¹  us in Christ Jesus. 2:8 For by grace you are saved ⁴²  through faith, ⁴³  and this is not from yourselves, it is the gift of God;

[8:14]  ¹ tn Because the metaphor of protection (“sanctuary”) does not fit the negative mood that follows in vv. 14b-15, some contend that מִקְדָּשׁ (miqdash, “sanctuary”) is probably a corruption of an original מוֹקֵשׁ (moqesh, “snare”), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God’s treatment of those who rebel against him (the rest of v. 14).

[8:14]  ² sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.

[8:14]  ³ tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vÿhayah, “and he will be”) does double duty in the parallel structure of the verse.

[8:14]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[49:10]  ⁵ tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.

[49:10]  ⁶ tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.

[49:10]  ⁷ tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.

[49:24]  ⁸ tn Heb “the arms of his hands.”

[49:24]  ⁹ tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”

[49:24]  ¹⁰ tn Or “Stone.”

[118:22]  ¹¹ tn Or “rejected.”

[118:22]  ¹² tn Heb “the head of the corner.”

[3:9]  ¹³ sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).

[3:9]  ¹⁴ tn Some understand the Hebrew term עַיִן (’ayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.

[3:9]  ¹⁵ sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the Lord bring salvation to all Israel (cf. Isa 66:7-9).

[21:42]  ¹⁶ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[21:42]  ¹⁷ sn A quotation from Ps 118:22-23.

[12:10]  ¹⁸ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[20:17]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ²⁰ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[20:18]  ²¹ tn On this term, see BDAG 972 s.v. συνθλάω.

[20:18]  ²² tn Grk “on whomever it falls, it will crush him.”

[4:11]  ²³ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ²⁴ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ²⁵ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ²⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²⁷ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[9:33]  ²⁸ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ²⁹ sn A quotation from Isa 28:16; 8:14.

[10:11]  ³⁰ sn A quotation from Isa 28:16.

[10:1]  ³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ³² tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[3:11]  ³³ tn See the note on “fellow slave” in 1:7.

[2:20]  ³⁴ tn Grk “having been built.”

[2:20]  ³⁵ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ³⁶ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ³⁷ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[2:1]  ³⁸ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ³⁹ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:7]  ⁴⁰ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ⁴¹ tn Or “upon.”

[2:8]  ⁴² tn See note on the same expression in v. 5.

[2:8]  ⁴³ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.