Jeremiah 15:4

15:4 I will make all the people in all the kingdoms of the world horrified at what has happened to them because of what Hezekiah’s son Manasseh, king of Judah, did in Jerusalem.” ¹ 

Jeremiah 31:29-30

The Lord Will Make a New Covenant with Israel and Judah

31:29 “When that time comes, people will no longer say, ‘The parents have eaten sour grapes, but the children’s teeth have grown numb.’ ²  31:30 Rather, each person will die for his own sins. The teeth of the person who eats the sour grapes will themselves grow numb. ³ 

Lamentations 5:7

5:7 Our forefathers ⁴  sinned and are dead, ⁵ 

but we ⁶  suffer ⁷  their punishment. ⁸ 

Matthew 23:36

23:36 I tell you the truth, ⁹  this generation will be held responsible for all these things! ¹⁰ 

[15:4]  ¹ tn The length of this sentence runs contrary to the normal policy followed in the translation of breaking up long sentences. However, there does not seem any way to break it up here without losing the connections.

[31:29]  ² tn This word only occurs here and in the parallel passage in Ezek 18:2 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word see W. L. Holladay, Jeremiah (Hermeneia), 2:197.

[31:30]  ³ sn The Lord answers their charge by stating that each person is responsible for his own sin and will himself bear the consequences. Ezek 18 has a more extended treatment of this and shows that this extends not just to the link between parents and children but between former behavior and future behavior of the same individual. To a certain extent the principle articulated here is anticipatory of the statement in v. 34 which refers to the forgiveness of former sins.

[5:7]  ⁴ tn Heb “fathers,” but here the term also refers to “forefathers,” i.e., more distant ancestors.

[5:7]  ⁵ tn Heb “and are no more.”

[5:7]  ⁶ tc The Kethib is written אֲנַחְנוּ (’anakhnu, “we”) but the Qere reads וַאֲנַחְנוּ (va’anakhnu, “but we”). The Qere is supported by many medieval Hebrew mss, as well as most of the ancient versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The ו (vav) prefixed to וַאֲנַחְנוּ (va’anakhnu) functions either in a disjunctive sense (“but”) or resultant sense (“so”).

[5:7]  ⁷ tn Heb “so we bear.”

[5:7]  ⁸ tn Heb “their iniquities.” The noun עָוֹן (’avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).

[23:36]  ⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ¹⁰ tn Grk “all these things will come on this generation.”