1 Raja-raja 22:24-28

22:24 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s spirit go when he went from me to speak to you?” 22:25 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.” 22:26 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 22:27 Say, ‘This is what the king says, “Put this man in prison. Give him only a little bread and water ¹  until I safely return.”’” ²  22:28 Micaiah said, “If you really do safely return, then the Lord has not spoken through me.” Then he added, “Take note, ³  all you people.”

Yeremia 36:17-18

36:17 Then they asked Baruch, “How did you come to write all these words? Do they actually come from Jeremiah’s mouth?” ⁴  36:18 Baruch answered, “Yes, they came from his own mouth. He dictated all these words to me and I wrote them down in ink on this scroll.” ⁵ 

Matius 15:1-3

Breaking Human Traditions

15:1 Then Pharisees ⁶  and experts in the law ⁷  came from Jerusalem ⁸  to Jesus and said, ⁹  15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ¹⁰  hands when they eat.” ¹¹  15:3 He answered them, ¹²  “And why do you disobey the commandment of God because of your tradition?

Matius 16:1-4

The Demand for a Sign

16:1 Now when the Pharisees ¹³  and Sadducees ¹⁴  came to test Jesus, ¹⁵  they asked him to show them a sign from heaven. ¹⁶  16:2 He ¹⁷  said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ 16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ ¹⁸  You know how to judge correctly the appearance of the sky, ¹⁹  but you cannot evaluate the signs of the times. 16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then ²⁰  he left them and went away.

Matius 21:23-27

The Authority of Jesus

21:23 Now after Jesus ²¹  entered the temple courts, ²²  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ²³  are you doing these things, and who gave you this authority?” 21:24 Jesus ²⁴  answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things. 21:25 Where did John’s baptism come from? From heaven or from people?” ²⁵  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.” 21:27 So ²⁶  they answered Jesus, ²⁷  “We don’t know.” ²⁸  Then he said to them, “Neither will I tell you ²⁹  by what authority ³⁰  I am doing these things.

Matius 22:15-32

Paying Taxes to Caesar

22:15 Then the Pharisees ³¹  went out and planned together to entrap him with his own words. ³²  22:16 They sent to him their disciples along with the Herodians, ³³  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ³⁴  You do not court anyone’s favor because you show no partiality. ³⁵  22:17 Tell us then, what do you think? Is it right ³⁶  to pay taxes ³⁷  to Caesar ³⁸  or not?”

22:18 But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me? 22:19 Show me the coin used for the tax.” So ³⁹  they brought him a denarius. ⁴⁰  22:20 Jesus ⁴¹  said to them, “Whose image ⁴²  is this, and whose inscription?” 22:21 They replied, ⁴³  “Caesar’s.” He said to them, ⁴⁴  “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ⁴⁵  22:22 Now when they heard this they were stunned, ⁴⁶  and they left him and went away.

Marriage and the Resurrection

22:23 The same day Sadducees ⁴⁷  (who say there is no resurrection) ⁴⁸  came to him and asked him, ⁴⁹  22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ⁵⁰  for his brother.’ ⁵¹  22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother. 22:26 The second did the same, and the third, down to the seventh. 22:27 Last ⁵²  of all, the woman died. 22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” ⁵³  22:29 Jesus ⁵⁴  answered them, “You are deceived, ⁵⁵  because you don’t know the scriptures or the power of God. 22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels ⁵⁶  in heaven. 22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ⁵⁷  22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ⁵⁸  He is not the God of the dead but of the living!” ⁵⁹ 

Lukas 12:13-21

The Parable of the Rich Landowner

12:13 Then ⁶⁰  someone from the crowd said to him, “Teacher, tell ⁶¹  my brother to divide the inheritance with me.” 12:14 But Jesus ⁶²  said to him, “Man, ⁶³  who made me a judge or arbitrator between you two?” ⁶⁴  12:15 Then ⁶⁵  he said to them, “Watch out and guard yourself from ⁶⁶  all types of greed, ⁶⁷  because one’s life does not consist in the abundance of his possessions.” 12:16 He then ⁶⁸  told them a parable: ⁶⁹  “The land of a certain rich man produced ⁷⁰  an abundant crop, 12:17 so ⁷¹  he thought to himself, ⁷²  ‘What should I do, for I have nowhere to store my crops?’ ⁷³  12:18 Then ⁷⁴  he said, ‘I ⁷⁵  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, ⁷⁶  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life ⁷⁷  will be demanded back from ⁷⁸  you, but who will get what you have prepared for yourself?’ ⁷⁹  12:21 So it is with the one who stores up riches for himself, ⁸⁰  but is not rich toward God.”

Lukas 13:23-30

13:23 Someone ⁸¹  asked ⁸²  him, “Lord, will only a few ⁸³  be saved?” So ⁸⁴  he said to them, 13:24 “Exert every effort ⁸⁵  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ⁸⁶  the head of the house ⁸⁷  gets up ⁸⁸  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ⁸⁹  let us in!’ ⁹⁰  But he will answer you, ⁹¹  ‘I don’t know where you come from.’ ⁹²  13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ⁹³  13:27 But ⁹⁴  he will reply, ⁹⁵  ‘I don’t know where you come from! ⁹⁶  Go away from me, all you evildoers!’ ⁹⁷  13:28 There will be weeping and gnashing of teeth ⁹⁸  when you see Abraham, Isaac, Jacob, ⁹⁹  and all the prophets in the kingdom of God ¹⁰⁰  but you yourselves thrown out. ¹⁰¹  13:29 Then ¹⁰²  people ¹⁰³  will come from east and west, and from north and south, and take their places at the banquet table ¹⁰⁴  in the kingdom of God. ¹⁰⁵  13:30 But ¹⁰⁶  indeed, ¹⁰⁷  some are last ¹⁰⁸  who will be first, and some are first who will be last.”

Yohanes 8:7

8:7 When they persisted in asking him, he stood up straight ¹⁰⁹  and replied, ¹¹⁰  “Whoever among you is guiltless ¹¹¹  may be the first to throw a stone at her.”

Yohanes 9:26-33

9:26 Then they said to him, “What did he do to you? How did he cause you to see?” ¹¹²  9:27 He answered, ¹¹³  “I told you already and you didn’t listen. ¹¹⁴  Why do you want to hear it ¹¹⁵  again? You people ¹¹⁶  don’t want to become his disciples too, do you?”

9:28 They ¹¹⁷  heaped insults ¹¹⁸  on him, saying, ¹¹⁹  “You are his disciple! ¹²⁰  We are disciples of Moses! 9:29 We know that God has spoken to Moses! We do not know where this man ¹²¹  comes from!” 9:30 The man replied, ¹²²  “This is a remarkable thing, ¹²³  that you don’t know where he comes from, and yet he caused me to see! ¹²⁴  9:31 We know that God doesn’t listen to ¹²⁵  sinners, but if anyone is devout ¹²⁶  and does his will, God ¹²⁷  listens to ¹²⁸  him. ¹²⁹  9:32 Never before ¹³⁰  has anyone heard of someone causing a man born blind to see. ¹³¹  9:33 If this man ¹³²  were not from God, he could do nothing.”

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

[22:27]  ¹ tn Heb “the bread of affliction and the water of affliction.”

[22:27]  ² tn Heb “come in peace.” So also in v. 28.

[22:28]  ³ tn Heb “Listen.”

[36:17]  ⁴ tn Or “Did Jeremiah dictate them to you?” The words “Do they actually come from Jeremiah’s mouth?” assume that the last phrase (מִפִּיו, mippiv) is a question, either without the formal he (הֲ) interrogative (see GKC 473 §150.a and compare usage in 1 Sam 16:4; Prov 5:16) or with a letter supplied from the end of the preceding word (single writing of a letter following the same letter [haplography]; so the majority of modern commentaries). The word is missing in the Greek version. The presence of this same word at the beginning of the answer in the next verse suggests that this was a question (probably without the he [הֲ] interrogative to make it more emphatic) since the common way to answer affirmatively is to repeat the emphatic word in the question (cf. GKC 476 §150.n and compare usage in Gen 24:58). The intent of the question is to make sure that these were actually Jeremiah’s words not Baruch’s own creation (cf. Jer 42:2-3 for a similar suspicion).

[36:18]  ⁵ tn The verbal forms emphasize that each word came from his mouth. The first verb is an imperfect which emphasizes repeated action in past time and the second verb is a participle which emphasizes ongoing action. However, it is a little awkward to try to express this nuance in contemporary English. Even though it is not reflected in the translation, it is noted here for future reference.

[15:1]  ⁶ sn See the note on Pharisees in 3:7.

[15:1]  ⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[15:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:1]  ⁹ tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.

[15:2]  ¹⁰ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ¹¹ tn Grk “when they eat bread.”

[15:3]  ¹² tn Grk “But answering, he said to them.”

[16:1]  ¹³ sn See the note on Pharisees in 3:7.

[16:1]  ¹⁴ sn See the note on Sadducees in 3:7.

[16:1]  ¹⁵ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ¹⁶ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[16:2]  ¹⁷ tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.

[16:3]  ¹⁸ tn Or “red and gloomy” (L&N 14.56).

[16:3]  ¹⁹ tn Grk “The face of the sky you know how to discern.”

[16:4]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:23]  ²¹ tn Grk “he.”

[21:23]  ²² tn Grk “the temple.”

[21:23]  ²³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[21:24]  ²⁴ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[21:25]  ²⁵ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[21:25]  sn The question is whether John’s ministry was of divine or human origin.

[21:27]  ²⁶ tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.

[21:27]  ²⁷ tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.

[21:27]  ²⁸ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.

[21:27]  ²⁹ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[21:27]  ³⁰ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.

[22:15]  ³¹ sn See the note on Pharisees in 3:7.

[22:15]  ³² tn Grk “trap him in word.”

[22:16]  ³³ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ³⁴ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ³⁵ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[22:17]  ³⁶ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[22:17]  ³⁷ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[22:17]  sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

[22:17]  ³⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[22:19]  ³⁹ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[22:19]  ⁴⁰ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[22:19]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.

[22:20]  ⁴¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.

[22:20]  ⁴² tn Or “whose likeness.”

[22:20]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[22:21]  ⁴³ tn Grk “they said to him.”

[22:21]  ⁴⁴ tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

[22:21]  ⁴⁵ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[22:22]  ⁴⁶ tn Grk “they were amazed; they marveled.”

[22:23]  ⁴⁷ sn See the note on Sadducees in 3:7.

[22:23]  ⁴⁸ sn This remark is best regarded as a parenthetical note by the author.

[22:23]  ⁴⁹ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[22:24]  ⁵⁰ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ⁵¹ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[22:27]  ⁵² tn Here δέ (de) has not been translated.

[22:28]  ⁵³ tn Grk “For all had her.”

[22:29]  ⁵⁴ tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[22:29]  ⁵⁵ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[22:30]  ⁵⁶ tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi qeou; א L ˹³ {28} 33 892 1241 1424 al) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou qeou; W 0102 0161 Ï). Whether with or without the article, the reading “of God” appears to be motivated as a natural expansion. A few important witnesses lack the adjunct (B D Θ {0233} ˹ 700 {sa}); this coupled with strong internal evidence argues for the shorter reading.

[22:30]  sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[22:31]  ⁵⁷ tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[22:32]  ⁵⁸ sn A quotation from Exod 3:6.

[22:32]  ⁵⁹ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[12:13]  ⁶⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ⁶¹ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[12:14]  ⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ⁶³ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ⁶⁴ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[12:15]  ⁶⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ⁶⁶ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ⁶⁷ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[12:16]  ⁶⁸ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁶⁹ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁷⁰ tn Or “yielded a plentiful harvest.”

[12:17]  ⁷¹ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ⁷² tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ⁷³ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[12:18]  ⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ⁷⁵ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:19]  ⁷⁶ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ⁷⁷ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ⁷⁸ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ⁷⁹ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:21]  ⁸⁰ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[13:23]  ⁸¹ tn Here δέ (de) has not been translated.

[13:23]  ⁸² tn Grk “said to.”

[13:23]  ⁸³ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ⁸⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[13:24]  ⁸⁵ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:25]  ⁸⁶ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ⁸⁷ tn Or “the master of the household.”

[13:25]  ⁸⁸ tn Or “rises,” or “stands up.”

[13:25]  ⁸⁹ tn Or “Sir.”

[13:25]  ⁹⁰ tn Grk “Open to us.”

[13:25]  ⁹¹ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ⁹² sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[13:26]  ⁹³ sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:27]  ⁹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ⁹⁵ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

[13:27]  ⁹⁶ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ⁹⁷ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:28]  ⁹⁸ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ⁹⁹ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ¹⁰⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ¹⁰¹ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:29]  ¹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ¹⁰³ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ¹⁰⁴ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ¹⁰⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:30]  ¹⁰⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ¹⁰⁷ tn Grk “behold.”

[13:30]  ¹⁰⁸ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[8:7]  ¹⁰⁹ tn Or “he straightened up.”

[8:7]  ¹¹⁰ tn Grk “and said to them.”

[8:7]  ¹¹¹ tn Or “sinless.”

[9:26]  ¹¹² tn Grk “open your eyes” (an idiom referring to restoration of sight).

[9:27]  ¹¹³ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ¹¹⁴ tn Grk “you did not hear.”

[9:27]  ¹¹⁵ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ¹¹⁶ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[9:28]  ¹¹⁷ 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.

[9:28]  ¹¹⁸ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ¹¹⁹ tn Grk “and said.”

[9:28]  ¹²⁰ tn Grk “You are that one’s disciple.”

[9:29]  ¹²¹ tn Grk “where this one.”

[9:30]  ¹²² tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ¹²³ tn Grk “For in this is a remarkable thing.”

[9:30]  ¹²⁴ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[9:31]  ¹²⁵ tn Grk “God does not hear.”

[9:31]  ¹²⁶ tn Or “godly.”

[9:31]  ¹²⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:31]  ¹²⁸ tn Or “hears.”

[9:31]  ¹²⁹ tn Grk “this one.”

[9:32]  ¹³⁰ tn Or “Never from the beginning of time,” Grk “From eternity.”

[9:32]  ¹³¹ tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight).

[9:33]  ¹³² tn Grk “this one.”