Markus 6:20

6:20 because Herod stood in awe of ¹  John and protected him, since he knew that John ²  was a righteous and holy man. When Herod ³  heard him, he was thoroughly baffled, ⁴  and yet ⁵  he liked to listen to John. ⁶ 

Markus 10:17-22

The Rich Man

10:17 Now ⁷  as Jesus ⁸  was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” ⁹  10:18 Jesus said to him, “Why do you call me good? ¹⁰  No one is good except God alone. 10:19 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.’” ¹¹  10:20 The man ¹²  said to him, “Teacher, I have wholeheartedly obeyed ¹³  all these laws ¹⁴  since my youth.” ¹⁵  10:21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money ¹⁶  to the poor, and you will have treasure ¹⁷  in heaven. Then come, follow me.” 10:22 But at this statement, the man ¹⁸  looked sad and went away sorrowful, for he was very rich. ¹⁹ 

Yehezkiel 33:31-32

33:31 They come to you in crowds, ²⁰  and they sit in front of you as ²¹  my people. They hear your words, but do not obey ²²  them. For they talk lustfully, ²³  and their heart is set on ²⁴  their own advantage. ²⁵  33:32 Realize ²⁶  that to them you are like a sensual song, a beautiful voice and skilled musician. ²⁷  They hear your words, but they do not obey them. ²⁸ 

Matius 8:19-20

8:19 Then ²⁹  an expert in the law ³⁰  came to him and said, “Teacher, I will follow you wherever you go.” ³¹  8:20 Jesus said to him, “Foxes have dens, and the birds in the sky ³²  have nests, but the Son of Man has no place to lay his head.” ³³ 

Matius 13:20-21

13:20 The ³⁴  seed sown on rocky ground ³⁵  is the person who hears the word and immediately receives it with joy. 13:21 But he has no root in himself and does not endure; ³⁶  when ³⁷  trouble or persecution comes because of the word, immediately he falls away.

Lukas 8:13

8:13 Those ³⁸  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ³⁹  but ⁴⁰  in a time of testing ⁴¹  fall away. ⁴² 

Yohanes 5:35

5:35 He was a lamp that was burning and shining, ⁴³  and you wanted to rejoice greatly for a short time ⁴⁴  in his light.

Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁴⁵  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁴⁶ 

Kisah Para Rasul 8:18-21

8:18 Now Simon, when he saw that the Spirit ⁴⁷  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ⁴⁸  too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, ⁴⁹  because you thought you could acquire ⁵⁰  God’s gift with money! 8:21 You have no share or part ⁵¹  in this matter ⁵²  because your heart is not right before God!

Kisah Para Rasul 24:25-26

24:25 While Paul ⁵³  was discussing ⁵⁴  righteousness, self-control, ⁵⁵  and the coming judgment, Felix ⁵⁶  became ⁵⁷  frightened and said, “Go away for now, and when I have an opportunity, ⁵⁸  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, ⁵⁹  and for this reason he sent for Paul ⁶⁰  as often as possible ⁶¹  and talked ⁶²  with him.

Kisah Para Rasul 26:28

26:28 Agrippa ⁶³  said to Paul, “In such a short time are you persuading me to become a Christian?” ⁶⁴ 

[6:20]  ¹ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁴ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).

[6:20]  ⁵ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ⁶ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[10:17]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:17]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:17]  sn Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man’s question (vv. 17-22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23-27); and (3) Peter’s statement and Jesus’ answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.

[10:17]  ⁹ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).

[10:18]  ¹⁰ sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[10:19]  ¹¹ 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.

[10:20]  ¹² tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:20]  ¹³ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[10:20]  ¹⁴ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[10:20]  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.

[10:20]  ¹⁵ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[10:21]  ¹⁶ 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.

[10:21]  ¹⁷ 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.

[10:22]  ¹⁸ tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:22]  ¹⁹ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[33:31]  ²⁰ tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.

[33:31]  ²¹ tn The word “as” is supplied in the translation.

[33:31]  ²² tn Heb “do.”

[33:31]  ²³ tn Heb “They do lust with their mouths.”

[33:31]  ²⁴ tn Heb “goes after.”

[33:31]  ²⁵ tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.

[33:32]  ²⁶ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[33:32]  ²⁷ tn Heb “one who makes playing music well.”

[33:32]  ²⁸ sn Similar responses are found in Isa 29:13; Matt 21:28-32; James 1:22-25.

[8:19]  ²⁹ tn Here καί (kai) has been translated as “then.”

[8:19]  ³⁰ tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.

[8:19]  ³¹ sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.

[8:20]  ³² tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:20]  ³³ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[13:20]  ³⁴ tn Here δέ (de) has not been translated.

[13:20]  ³⁵ tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.

[13:21]  ³⁶ tn Grk “is temporary.”

[13:21]  ³⁷ tn Here δέ (de) has not been translated.

[8:13]  ³⁸ tn Here δέ (de) has not been translated.

[8:13]  ³⁹ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ⁴⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ⁴¹ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ⁴² sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[5:35]  ⁴³ sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.

[5:35]  ⁴⁴ tn Grk “for an hour.”

[8:13]  ⁴⁵ tn Or “he kept close company with.”

[8:13]  ⁴⁶ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[8:18]  ⁴⁷ 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]  ⁴⁸ tn Or “ability”; Grk “authority.”

[8:20]  ⁴⁹ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ⁵⁰ tn Or “obtain.”

[8:21]  ⁵¹ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ⁵² tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[24:25]  ⁵³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁵⁴ tn Or “speaking about.”

[24:25]  ⁵⁵ tn Grk “and self-control.” This 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.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ⁵⁶ sn See the note on Felix in 23:26.

[24:25]  ⁵⁷ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁵⁸ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[24:26]  ⁵⁹ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ⁶⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ⁶¹ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ⁶² tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[26:28]  ⁶³ sn See the note on King Agrippa in 25:13.

[26:28]  ⁶⁴ tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.

[26:28]  sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.