Matius 23:35

23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ¹  whom you murdered between the temple and the altar.

Lukas 11:51

11:51 from the blood of Abel ²  to the blood of Zechariah, ³  who was killed ⁴  between the altar and the sanctuary. ⁵  Yes, I tell you, it will be charged against ⁶  this generation.

Lukas 11:1

Instructions on Prayer

11:1 Now ⁷  Jesus ⁸  was praying in a certain place. When ⁹  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ¹⁰  taught ¹¹  his disciples.”

Yohanes 3:12

3:12 If I have told you people ¹²  about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? ¹³ 

Yudas 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ¹⁴  and because of greed ¹⁵  have abandoned themselves ¹⁶  to ¹⁷  Balaam’s error; hence, ¹⁸  they will certainly perish ¹⁹  in Korah’s rebellion.

[23:35]  ¹ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[11:51]  ² sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ³ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁴ tn Or “who perished.”

[11:51]  ⁵ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁶ tn Or “required from.”

[11:1]  ⁷ tn Grk “And it happened that while.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ¹⁰ sn John refers to John the Baptist.

[11:1]  ¹¹ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[3:12]  ¹² tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:12]  ¹³ sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.

[1:11]  ¹⁴ tn Or “they have gone the way of Cain.”

[1:11]  ¹⁵ tn Grk “for wages.”

[1:11]  ¹⁶ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ¹⁷ tn Or “in.”

[1:11]  ¹⁸ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ¹⁹ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).