Markus 12:10

12:10 Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone. ¹ 

Markus 12:1

The Parable of the Tenants

12:1 Then ²  he began to speak to them in parables: “A man planted a vineyard. ³  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ⁴  he leased it to tenant farmers ⁵  and went on a journey.

1 Samuel 8:7

8:7 The Lord said to Samuel, “Do everything the people request of you. ⁶  For it is not you that they have rejected, but it is me that they have rejected as their king.

1 Samuel 10:19

10:19 But today you have rejected your God who saves you from all your trouble and distress. You have said, “No! ⁷  Appoint a king over us.” Now take your positions before the Lord by your tribes and by your clans.’”

Mazmur 118:22

118:22 The stone which the builders discarded ⁸ 

has become the cornerstone. ⁹ 

Yesaya 53:3

53:3 He was despised and rejected by people, ¹⁰ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹¹ 

he was despised, and we considered him insignificant. ¹² 

Matius 21:42

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

‘The stone the builders rejected has become the cornerstone. ¹³ 

This is from the Lord, and it is marvelous in our eyes’? ¹⁴ 

Lukas 17:25

17:25 But first he must ¹⁵  suffer many things and be rejected by this generation.

Yohanes 12:48

12:48 The one who rejects me and does not accept ¹⁶  my words has a judge; ¹⁷  the word ¹⁸  I have spoken will judge him at the last day.

Kisah Para Rasul 3:13-15

3:13 The God of Abraham, Isaac, and Jacob, ¹⁹  the God of our forefathers, ²⁰  has glorified ²¹  his servant ²²  Jesus, whom you handed over and rejected ²³  in the presence of Pilate after he had decided ²⁴  to release him. 3:14 But you rejected ²⁵  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²⁶  the Originator ²⁷  of life, whom God raised ²⁸  from the dead. To this fact we are witnesses! ²⁹ 

Kisah Para Rasul 7:35

7:35 This same ³⁰  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ³¹  God sent as both ruler and deliverer ³²  through the hand of the angel ³³  who appeared to him in the bush.

Kisah Para Rasul 7:51-52

7:51 “You stubborn ³⁴  people, with uncircumcised ³⁵  hearts and ears! ³⁶  You are always resisting the Holy Spirit, like your ancestors ³⁷  did! 7:52 Which of the prophets did your ancestors ³⁸  not persecute? ³⁹  They ⁴⁰  killed those who foretold long ago the coming of the Righteous One, ⁴¹  whose betrayers and murderers you have now become! ⁴² 

[12:10]  ¹ 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.

[12:10]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 in Mark 12:10-11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[12:1]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ³ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[12:1]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ⁵ sn The leasing of land to tenant farmers was common in this period.

[8:7]  ⁶ tn Heb “Listen to the voice of the people, to all which they say to you.”

[10:19]  ⁷ tc The translation follows many medieval Hebrew mss, the LXX, the Syriac Peshitta, and Vulgate in reading לֹא (lo’, “not”) rather than the MT לוֹ (lo; “to him”). Some witnesses combine the variants, resulting in a conflated text. For example, a few medieval Hebrew mss have לֹא לוֹ (lo lo’; “to him, ‘No.’”). A few others have לֹא לִי (li lo’; “to me, ‘No.’”).

[118:22]  ⁸ tn Or “rejected.”

[118:22]  ⁹ tn Heb “the head of the corner.”

[118:22]  sn The metaphor of the stone…the builders discarded describes the way in which God’s deliverance reversed the psalmist’s circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the cornerstone of the building.

[53:3]  ¹⁰ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ¹¹ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ¹² sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[21:42]  ¹³ 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]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[21:42]  ¹⁴ sn A quotation from Ps 118:22-23.

[17:25]  ¹⁵ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[12:48]  ¹⁶ tn Or “does not receive.”

[12:48]  ¹⁷ tn Grk “has one who judges him.”

[12:48]  ¹⁸ tn Or “message.”

[3:13]  ¹⁹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ²⁰ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ²¹ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²² sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ²³ tn Or “denied,” “disowned.”

[3:13]  ²⁴ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ²⁵ tn Or “denied,” “disowned.”

[3:15]  ²⁶ tn Or “You put to death.”

[3:15]  ²⁷ tn Or “Founder,” “founding Leader.”

[3:15]  ²⁸ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²⁹ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[7:35]  ³⁰ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ³¹ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ³² tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ³³ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:51]  ³⁴ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ³⁵ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ³⁶ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ³⁷ tn Or “forefathers”; Grk “fathers.”

[7:52]  ³⁸ tn Or “forefathers”; Grk “fathers.”

[7:52]  ³⁹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁴⁰ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁴¹ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁴² sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).