Ulangan 24:16

24:16 Fathers must not be put to death for what their children ¹  do, nor children for what their fathers do; each must be put to death for his own sin.

Ulangan 24:2

24:2 When she has left him ²  she may go and become someone else’s wife.

Kisah Para Rasul 14:5-6

14:5 When both the Gentiles and the Jews (together with their rulers) made ³  an attempt to mistreat ⁴  them and stone them, ⁵  14:6 Paul and Barnabas ⁶  learned about it ⁷  and fled to the Lycaonian cities of Lystra ⁸  and Derbe ⁹  and the surrounding region.

Yeremia 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.’ ¹⁰  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. ¹¹ 

Yehezkiel 18:4

18:4 Indeed! All lives are mine – the life of the father as well as the life of the son is mine. The one ¹²  who sins will die.

Yehezkiel 18:20

18:20 The person who sins is the one who will die. A son will not suffer ¹³  for his father’s iniquity, and a father will not suffer ¹⁴  for his son’s iniquity; the righteous person will be judged according to his righteousness, and the wicked person according to his wickedness. ¹⁵ 

[24:16]  ¹ tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.

[24:2]  ² tn Heb “his house.”

[14:5]  ³ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ⁴ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ⁵ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ⁶ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ⁷ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ⁸ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ⁹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[31:29]  ¹⁰ 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.

[31:29]  sn This is a proverbial statement that is also found in Ezek 18:2. It served to articulate the complaint that the present generation was suffering for the accrued sins of their ancestors (cf. Lam 5:7) and that the Lord was hence unjust (Ezek 18:25, 29). However, Jeremiah had repeatedly warned his own generation that they were as guilty or even more so than their ancestors. The ancestors were indeed guilty of sin but the present generation had compounded the problem by their stubborn refusal to turn back to God despite repeated warnings from the prophets and hence God would withhold judgment no longer (cf. especially Jer 16:10-13 and compare Jer 7:24-34; 9:12-16 (9:11-15 HT); 11:1-13).

[31:30]  ¹¹ 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.

[18:4]  ¹² tn Heb “life.”

[18:20]  ¹³ tn Heb “lift up, bear.”

[18:20]  ¹⁴ tn Heb “lift up, bear.”

[18:20]  ¹⁵ tn Heb “the righteousness of the righteous one will be upon him, and the wickedness of the wicked one will be upon him.”