Kejadian 27:35-36

27:35 But Isaac ¹  replied, “Your brother came in here deceitfully and took away ²  your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! ³  He has tripped me up ⁴  two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”

Yudas 1:7

1:7 So also ⁵  Sodom and Gomorrah and the neighboring towns, ⁶  since they indulged in sexual immorality and pursued unnatural desire ⁷  in a way similar to ⁸  these angels, ⁹  are now displayed as an example by suffering the punishment of eternal fire.

Amsal 11:31

11:31 If the righteous are recompensed on earth, ¹⁰ 

how much more ¹¹  the wicked sinner! ¹² 

Matius 7:2

7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ¹³ 

Matius 7:12

7:12 In ¹⁴  everything, treat others as you would want them ¹⁵  to treat you, ¹⁶  for this fulfills ¹⁷  the law and the prophets.

Yohanes 21:17

21:17 Jesus ¹⁸  said ¹⁹  a third time, “Simon, son of John, do you love me?” Peter was distressed ²⁰  that Jesus ²¹  asked ²²  him a third time, “Do you love me?” and said, ²³  “Lord, you know everything. You know that I love you.” Jesus ²⁴  replied, ²⁵  “Feed my sheep.

Wahyu 3:19

3:19 All those ²⁶  I love, I rebuke and discipline. So be earnest and repent!

[27:35]  ¹ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:35]  ² tn Or “took”; “received.”

[27:36]  ³ tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.

[27:36]  ⁴ sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”

[1:7]  ⁵ tn Grk “as.”

[1:7]  ⁶ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁷ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ⁸ tn Or “in the same way as.”

[1:7]  ⁹ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[11:31]  ¹⁰ tc The LXX introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18). The Greek translation “scarcely” could have come from a Vorlage of בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “to cut off; to shorten”) perhaps arising from confusion over the letters. The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18,” JSS 20 (1975): 149-64.

[11:31]  ¹¹ tn This construction is one of the “how much more” arguments – if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.

[11:31]  ¹² tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”

[7:2]  ¹³ tn Grk “by [the measure] with which you measure it will be measured to you.”

[7:12]  ¹⁴ tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ¹⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ¹⁶ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

[7:12]  ¹⁷ tn Grk “is.”

[21:17]  ¹⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁹ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ²⁰ tn Or “was sad.”

[21:17]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²² tn Grk “said to.”

[21:17]  ²³ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ²⁴ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²⁵ tn Grk “Jesus said to him.”

[3:19]  ²⁶ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”