Leviticus 20:9

Family Life and Sexual Prohibitions ¹ 

20:9 “‘If anyone ²  curses his father and mother ³  he must be put to death. He has cursed his father and mother; his blood guilt is on himself. ⁴ 

Leviticus 20:11

20:11 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness. ⁵  Both of them must be put to death; their blood guilt is on themselves. ⁶ 

Leviticus 20:2

20:2 “You are to say to the Israelites, ‘Any man from the Israelites or from the foreigners who reside in Israel ⁷  who gives any of his children ⁸  to Molech ⁹  must be put to death; the people of the land must pelt him with stones. ¹⁰ 

Leviticus 1:16

1:16 Then the priest ¹¹  must remove its entrails by cutting off its tail feathers, ¹²  and throw them ¹³  to the east side of the altar into the place of fatty ashes,

Leviticus 3:1

Peace Offering Regulations: Animal from the Herd

3:1 “‘Now if his offering is a peace offering sacrifice, ¹⁴  if he presents an offering from the herd, he must present before the Lord a flawless male or a female. ¹⁵ 

Leviticus 3:1

Peace Offering Regulations: Animal from the Herd

3:1 “‘Now if his offering is a peace offering sacrifice, ¹⁶  if he presents an offering from the herd, he must present before the Lord a flawless male or a female. ¹⁷ 

Ezekiel 33:4-5

33:4 but there is one who hears the sound of the trumpet yet does not heed the warning. Then the sword comes and sweeps him away. He will be responsible for his own death. ¹⁸  33:5 He heard the sound of the trumpet but did not heed the warning, so he is responsible for himself. ¹⁹  If he had heeded the warning, he would have saved his life.

Matthew 27:24-25

Jesus is Condemned and Mocked

27:24 When ²⁰  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ²¹  27:25 In ²²  reply all the people said, “Let his blood be on us and on our children!”

Acts 18:6

18:6 When they opposed him ²³  and reviled him, ²⁴  he protested by shaking out his clothes ²⁵  and said to them, “Your blood ²⁶  be on your own heads! I am guiltless! ²⁷  From now on I will go to the Gentiles!”

Acts 20:26

20:26 Therefore I declare ²⁸  to you today that I am innocent ²⁹  of the blood of you all. ³⁰ 

[20:9]  ¹ sn Compare the regulations in Lev 18:6-23.

[20:9]  ² tn Heb “If a man a man who.”

[20:9]  ³ 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]  ⁴ tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”

[20:11]  ⁵ sn See the note on Lev 18:7 above.

[20:11]  ⁶ tn See the note on v. 9 above.

[20:2]  ⁷ tn Heb “or from the sojourner who sojourns”; NAB “an alien residing in Israel.”

[20:2]  ⁸ tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.

[20:2]  ⁹ tn Regarding Molech and Molech worship see the note on Lev 18:21.

[20:2]  ¹⁰ tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).

[1:16]  ¹¹ tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.

[1:16]  ¹² tn This translation (“remove its entrails by [cutting off] its tail feathers”) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, “remove its crissum by its feathers.” Others possibilities include “its crop with its contents” (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or “its crop with its feathers” (LXX, NASB, RSV; “crop” refers to the enlarged part of a bird’s gullet that serves a pouch for the preliminary maceration of food).

[1:16]  ¹³ tn The pronoun “them” here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.

[3:1]  ¹⁴ sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34; Lev 7:37; 8:22-32). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.

[3:1]  ¹⁵ tn Heb “if a male if a female, perfect he shall present it before the Lord.” The “or” in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below.

[3:1]  ¹⁶ sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34; Lev 7:37; 8:22-32). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.

[3:1]  ¹⁷ tn Heb “if a male if a female, perfect he shall present it before the Lord.” The “or” in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below.

[33:4]  ¹⁸ tn Heb “his blood will be on his own head.”

[33:5]  ¹⁹ tn Heb “his blood will be on him.”

[27:24]  ²⁰ tn Here δέ (de) has not been translated.

[27:24]  ²¹ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[27:25]  ²² tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[18:6]  ²³ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ²⁴ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ²⁵ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  ²⁶ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ²⁷ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[20:26]  ²⁸ tn Or “testify.”

[20:26]  ²⁹ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  ³⁰ 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.