Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ¹  in the synagogues ²  and elaborate greetings ³  in the marketplaces!

Lukas 20:46

20:46 “Beware ⁴  of the experts in the law. ⁵  They ⁶  like walking around in long robes, and they love elaborate greetings ⁷  in the marketplaces and the best seats ⁸  in the synagogues ⁹  and the places of honor at banquets.

Matius 23:6

23:6 They ¹⁰  love the place of honor at banquets and the best seats in the synagogues ¹¹ 

Markus 12:38-39

Warnings About Experts in the Law

12:38 In his teaching Jesus ¹²  also said, “Watch out for the experts in the law. ¹³  They like walking ¹⁴  around in long robes and elaborate greetings ¹⁵  in the marketplaces, 12:39 and the best seats in the synagogues ¹⁶  and the places of honor at banquets.

Kisah Para Rasul 8:18-19

8:18 Now Simon, when he saw that the Spirit ¹⁷  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ¹⁸  too, so that everyone I place my hands on may receive the Holy Spirit.”

Filipi 2:3

2:3 Instead of being motivated by selfish ambition ¹⁹  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

Filipi 2:3

2:3 Instead of being motivated by selfish ambition ²⁰  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

Yohanes 1:9

1:9 The true light, who gives light to everyone, ²¹  was coming into the world. ²² 

[11:43]  ¹ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ² sn See the note on synagogues in 4:15.

[11:43]  ³ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[20:46]  ⁴ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ⁵ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ⁶ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ⁷ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ⁸ sn See Luke 14:1-14.

[20:46]  ⁹ sn See the note on synagogues in 4:15.

[23:6]  ¹⁰ tn Here δέ (de) has not been translated.

[23:6]  ¹¹ sn See the note on synagogues in 4:23.

[12:38]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ¹³ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ¹⁴ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ¹⁵ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[12:39]  ¹⁶ sn See the note on synagogue in 1:21.

[8:18]  ¹⁷ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ¹⁸ tn Or “ability”; Grk “authority.”

[2:3]  ¹⁹ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

[2:3]  ²⁰ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

[1:9]  ²¹ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ²² tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.