Kejadian 4:10

4:10 But the Lord said, “What have you done? ¹  The voice ²  of your brother’s blood is crying out to me from the ground!

Mazmur 9:12

9:12 For the one who takes revenge against murderers took notice of the oppressed; ³ 

he did not overlook ⁴  their cry for help ⁵ 

Lukas 18:7-8

18:7 Won’t ⁶  God give justice to his chosen ones, who cry out ⁷  to him day and night? ⁸  Will he delay ⁹  long to help them? 18:8 I tell you, he will give them justice speedily. ¹⁰  Nevertheless, when the Son of Man comes, will he find faith ¹¹  on earth?”

Ibrani 12:24

12:24 and to Jesus, the mediator ¹²  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ¹³ 

[4:10]  ¹ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

[4:10]  ² tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.

[9:12]  ³ tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.

[9:12]  ⁴ tn Heb “did not forget.”

[9:12]  ⁵ tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.

[18:7]  ⁶ tn Here δέ (de) has not been translated.

[18:7]  ⁷ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ⁸ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ⁹ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[18:8]  ¹⁰ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ¹¹ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[12:24]  ¹² tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ¹³ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).