Kejadian 9:6
Konteks9:6 “Whoever sheds human blood, 1
by other humans 2
must his blood be shed;
for in God’s image 3
God 4 has made humankind.”
Imamat 24:17
Konteks24:17 “‘If a man beats any person to death, 5 he must be put to death.
Imamat 3:3
Konteks3:3 Then the one presenting the offering 6 must present a gift to the Lord from the peace offering sacrifice: He must remove the fat that covers the entrails and all the fat that surrounds the entrails, 7
Yeremia 40:15
Konteks40:15 Then Johanan son of Kareah spoke privately to Gedaliah there at Mizpah, “Let me go and kill Ishmael the son of Nethaniah before anyone knows about it. Otherwise he will kill you 8 and all the Judeans who have rallied around you will be scattered. Then what remains of Judah will disappear.”
Yeremia 41:3
Konteks41:3 Ishmael also killed all the Judeans 9 who were with Gedaliah at Mizpah and the Babylonian 10 soldiers who happened to be there. 11
Matius 5:21-22
Konteks5:21 “You have heard that it was said to an older generation, 12 ‘Do not murder,’ 13 and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother 14 will be subjected to judgment. And whoever insults 15 a brother will be brought before 16 the council, 17 and whoever says ‘Fool’ 18 will be sent 19 to fiery hell. 20
Matius 5:19
Konteks5:19 So anyone who breaks one of the least of these commands and teaches others 21 to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.
Matius 19:1-30
Konteks19:1 Now when 22 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 23 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 24 came to him in order to test him. They asked, “Is it lawful 25 to divorce a wife for any cause?” 26 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 27 19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? 28 19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” 29 19:8 Jesus 30 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 31 but from the beginning it was not this way. 19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” 19:10 The 32 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 33 said to them, “Not everyone can accept this statement, except those to whom it has been given. 19:12 For there are some eunuchs who were that way from birth, 34 and some who were made eunuchs 35 by others, 36 and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”
19:13 Then little children were brought to him for him to lay his hands on them and pray. 37 But the disciples scolded those who brought them. 38 19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” 39 19:15 And he placed his hands on them and went on his way. 40
19:16 Now 41 someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?” 19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” 19:18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, 19:19 honor your father and mother, 42 and love your neighbor as yourself.” 43 19:20 The young man said to him, “I have wholeheartedly obeyed 44 all these laws. 45 What do I still lack?” 19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money 46 to the poor, and you will have treasure 47 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 48
19:23 Then Jesus said to his disciples, “I tell you the truth, 49 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 50 it is easier for a camel 51 to go through the eye of a needle 52 than for a rich person to enter into the kingdom of God.” 19:25 The 53 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 54 19:26 Jesus 55 looked at them and replied, “This is impossible for mere humans, 56 but for God all things are possible.” 19:27 Then Peter said 57 to him, “Look, 58 we have left everything to follow you! 59 What then will there be for us?” 19:28 Jesus 60 said to them, “I tell you the truth: 61 In the age when all things are renewed, 62 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 63 the twelve tribes of Israel. 19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much 64 and will inherit eternal life. 19:30 But many who are first will be last, and the last first.
Markus 10:19
Konteks10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” 65
Lukas 18:20
Konteks18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” 66
Roma 13:9
Konteks13:9 For the commandments, 67 “Do not commit adultery, do not murder, do not steal, do not covet,” 68 (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” 69
Yakobus 2:11
Konteks2:11 For he who said, “Do not commit adultery,” 70 also said, “Do not murder.” 71 Now if you do not commit adultery but do commit murder, you have become a violator of the law.
[9:6] 1 tn Heb “the blood of man.”
[9:6] 2 tn Heb “by man,” a generic term here for other human beings.
[9:6] 3 sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.
[9:6] 4 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[24:17] 5 tn Heb “And if a man strikes any soul [נֶפֶשׁ, nefesh] of mankind.” The idiom seems to derive from the idea of striking a fatal blow to the very “life” (literally, “soul”) of a human being, not just landing a blow on their body (HALOT 698 s.v. נכה hif.2). On the difficult of the meaning and significance of the term נֶפֶשׁ see the notes on Lev 17:10-11.
[3:3] 6 tn Heb “Then he”; the referent (the person presenting the offering) has been specified in the translation for clarity (cf. the note on Lev 1:5).
[3:3] 7 tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).
[40:15] 8 tn Heb “Why should he kill you?” However, this is one of those cases listed in BDB 554 s.v. מָה 4.d(b) where it introduces a question introducing rhetorically the reason why something should not be done. In cases like this BDB notes that it approximates the meaning “lest” and is translated in Greek by μήποτε (mhpote) or μή (mh) as the Greek version does here. Hence it is separated from the preceding and translated “otherwise” for the sake of English style.
[41:3] 9 sn All the Judeans. This can scarcely refer to all the Judeans who had rallied around Gedaliah at Mizpah because v. 10 later speaks of Ishmael carrying off “the rest of the people who were at Mizpah.” Probably what is meant is “all the Judeans and Babylonian soldiers” that were also at the meal. It is possible that this meal was intended to seal a covenant between Gedaliah and Ishmael of Ishmael’s allegiance to Gedaliah and his Babylonian overlords (cf. Gen 26:30-31; 31:53-54; Exod 24:11). In any case, this act of treachery and deceit was an extreme violation of the customs of hospitality practiced in the ancient Near East.
[41:3] 10 tn Heb “Chaldean.” See the study note on 21:4 for explanation. There are two cases of apposition with the repetition of the preposition or of the sign of the accusative in this verse, e.g., “who were with him, [namely] with Gedaliah” and “all the Chaldeans who happened to be there, [namely] the soldiers.”
[41:3] 11 tn Heb “were found there.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.2.c.
[5:21] 12 tn Grk “to the ancient ones.”
[5:21] 13 sn A quotation from Exod 20:13; Deut 5:17.
[5:22] 14 tc The majority of
[5:22] 15 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
[5:22] 16 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 17 tn Grk “the Sanhedrin.”
[5:22] 18 tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).
[5:22] 19 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 20 tn Grk “the Gehenna of fire.”
[5:22] sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[5:19] 21 tn Grk “teaches men” ( in a generic sense, people).
[19:1] 22 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[19:1] 23 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[19:3] 24 tn Grk “And Pharisees.”
[19:3] sn See the note on Pharisees in 3:7.
[19:3] 25 tc ‡ Most
[19:3] 26 sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
[19:4] 27 sn A quotation from Gen 1:27; 5:2.
[19:5] 28 sn A quotation from Gen 2:24.
[19:7] 29 tc ‡ Although the majority of witnesses (B C W 078 087 Ë13 33 Ï syp,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë1 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA27 includes the word in brackets, indicating reservations regarding its authenticity.
[19:7] sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).
[19:8] 30 tc A few important
[19:8] tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[19:8] 31 tn Grk “heart” (a collective singular).
[19:10] 32 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 33 tn Here δέ (de) has not been translated.
[19:12] 34 tn Grk “from the womb of the mother” (an idiom).
[19:12] 35 tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).
[19:13] 37 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 38 tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
[19:14] 39 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[19:15] 40 tn Grk “went from there.”
[19:16] 41 tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:19] 42 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 43 sn A quotation from Lev 19:18.
[19:20] 44 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[19:20] 45 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[19:20] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.
[19:21] 46 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[19:21] 47 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[19:22] 48 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 49 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 50 tn Grk “I say to you.”
[19:24] 51 tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
[19:24] 52 sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
[19:25] 53 tn Here δέ (de) has not been translated.
[19:25] 54 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 55 tn Here δέ (de) has not been translated.
[19:26] 56 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
[19:27] 57 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 58 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 59 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 60 tn Here δέ (de) has not been translated.
[19:28] 61 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 62 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
[19:28] 63 sn The statement you…will also sit on twelve 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.
[19:29] 64 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
[10:19] 65 sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.
[18:20] 66 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
[13:9] 67 tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).
[13:9] 68 sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.
[13:9] 69 sn A quotation from Lev 19:18.
[2:11] 70 sn A quotation from Exod 20:14 and Deut 5:18.
[2:11] 71 sn A quotation from Exod 20:13 and Deut 5:17.
