2 Samuel 9:11

9:11 Ziba said to the king, “Your servant will do everything that my lord the king has instructed his servant to do.” So Mephibosheth was a regular guest ¹  at David’s table, ²  just as though he were one of the king’s sons.

Matius 25:34-40

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, ³  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ⁴  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ⁵  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ⁶  ‘I tell you the truth, ⁷  just as you did it for one of the least of these brothers or sisters ⁸  of mine, you did it for me.’

Lukas 22:28-30

22:28 “You are the ones who have remained ⁹  with me in my trials. 22:29 Thus ¹⁰  I grant ¹¹  to you a kingdom, ¹²  just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit ¹³  on thrones judging ¹⁴  the twelve tribes of Israel.

Lukas 22:2

22:2 The ¹⁵  chief priests and the experts in the law ¹⁶  were trying to find some way ¹⁷  to execute ¹⁸  Jesus, ¹⁹  for they were afraid of the people. ²⁰ 

Lukas 1:7

1:7 But they did not have a child, because Elizabeth was barren, ²¹  and they were both very old. ²² 

[9:11]  ¹ tn Heb “eating.”

[9:11]  ² tc Heb “my table.” But the first person reference to David is awkward here since the quotation of David’s words has already been concluded in v. 10; nor does the “my” refer to Ziba, since the latter part of v. 11 does not seem to be part of Ziba’s response to the king. The ancient versions are not unanimous in the way that they render the phrase. The LXX has “the table of David” (τῆς τραπέζης Δαυιδ, th" trapezh" Dauid); the Syriac Peshitta has “the table of the king” (patureh demalka’); the Vulgate has “your table” (mensam tuam). The present translation follows the LXX.

[25:37]  ³ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ⁴ tn Here δέ (de) has not been translated.

[25:39]  ⁵ tn Here δέ (de) has not been translated.

[25:40]  ⁶ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[22:28]  ⁹ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:29]  ¹⁰ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ¹¹ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ¹² tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[22:30]  ¹³ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ¹⁴ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:2]  ¹⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ¹⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ¹⁷ tn Grk “were seeking how.”

[22:2]  ¹⁸ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ²⁰ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[1:7]  ²¹ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ²² tn Grk “were both advanced in days” (an idiom for old age).