Matius 16:17

16:17 And Jesus answered him, ¹  “You are blessed, Simon son of Jonah, because flesh and blood ²  did not reveal this to you, but my Father in heaven!

Matius 18:3-4

18:3 and said, “I tell you the truth, ³  unless you turn around and become like little children, ⁴  you will never ⁵  enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.

Matius 21:16

21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” ⁶ 

Matius 21:1

The Triumphal Entry

21:1 Now ⁷  when they approached Jerusalem ⁸  and came to Bethphage, ⁹  at the Mount of Olives, ¹⁰  Jesus sent two disciples,

1 Samuel 2:18

2:18 Now Samuel was ministering before the Lord. The boy was dressed in a linen ephod.

1 Samuel 3:4-21

3:4 The Lord called to Samuel, and he replied, “Here I am!” 3:5 Then he ran to Eli and said, “Here I am, for you called me.” But Eli ¹¹  said, “I didn’t call you. Go back and lie down.” So he went back and lay down. 3:6 The Lord again called, “Samuel!” So Samuel got up and went to Eli and said, “Here I am, for you called me.” But Eli ¹²  said, “I didn’t call you, my son. Go back and lie down.”

3:7 Now Samuel did not yet know the Lord; the word of the Lord had not yet been revealed to him. 3:8 Then the Lord called Samuel a third time. So he got up and went to Eli and said, “Here I am, for you called me!” Eli then realized that it was the Lord who was calling the boy. 3:9 So Eli said to Samuel, “Go back and lie down. When he calls you, say, “Speak, Lord, for your servant is listening.” So Samuel went back and lay down in his place.

3:10 Then the Lord came and stood nearby, calling as he had previously done, “Samuel! Samuel!” Samuel replied, “Speak, for your servant is listening!” 3:11 The Lord said to Samuel, “Look! I am about to do something in Israel; ¹³  when anyone hears about it, both of his ears will tingle. 3:12 On that day I will carry out ¹⁴  against Eli everything that I spoke about his house – from start to finish! 3:13 You ¹⁵  should tell him that I am about to judge his house forever because of ¹⁶  the sin that he knew about. For his sons were cursing God, ¹⁷  and he did not rebuke them. 3:14 Therefore I swore an oath to the house of Eli, ‘The sin of the house of Eli can never be forgiven by sacrifice or by grain offering.’”

3:15 So Samuel lay down until morning. Then he opened the doors of the Lord’s house. But Samuel was afraid to tell Eli about the vision. 3:16 However, Eli called Samuel and said, “Samuel, my son!” He replied, “Here I am.” 3:17 Eli ¹⁸  said, “What message did he speak to you? Don’t conceal it from me. God will judge you severely ¹⁹  if you conceal from me anything that he said to you!”

3:18 So Samuel told him everything. He did not hold back anything from him. Eli ²⁰  said, “The Lord will do what he pleases.” ²¹  3:19 Samuel continued to grow, and the Lord was with him. None of his prophecies fell to the ground unfulfilled. ²²  3:20 All Israel from Dan to Beer Sheba realized that Samuel was confirmed as a prophet of the Lord. 3:21 Then the Lord again appeared in Shiloh, for it was in Shiloh that the Lord had revealed himself to Samuel ²³  through the word of the Lord. ²⁴ 

Mazmur 8:2

8:2 From the mouths of children and nursing babies

you have ordained praise on account of your adversaries, ²⁵ 

so that you might put an end to the vindictive enemy. ²⁶ 

Yeremia 1:5-8

1:5 “Before I formed you in your mother’s womb ²⁷  I chose you. ²⁸ 

Before you were born I set you apart.

I appointed you to be a prophet to the nations.”

1:6 I answered, “Oh, Lord God, ²⁹  I really ³⁰  do not know how to speak well enough for that, ³¹  for I am too young.” ³²  1:7 The Lord said to me, “Do not say, ‘I am too young.’ But go ³³  to whomever I send you and say whatever I tell you. 1:8 Do not be afraid of those to whom I send you, ³⁴  for I will be with you to protect ³⁵  you,” says the Lord.

Markus 10:14-16

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ³⁶  10:15 I tell you the truth, ³⁷  whoever does not receive ³⁸  the kingdom of God like a child ³⁹  will never ⁴⁰  enter it.” 10:16 After he took the children in his arms, he placed his hands on them and blessed them.

Markus 10:1

Divorce

10:1 Then ⁴¹  Jesus ⁴²  left that place and went to the region of Judea and ⁴³  beyond the Jordan River. ⁴⁴  Again crowds gathered to him, and again, as was his custom, he taught them.

Kolose 1:27

1:27 God wanted to make known to them the glorious ⁴⁵  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

[16:17]  ¹ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ² tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[18:3]  ³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ⁴ sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ⁵ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[21:16]  ⁶ sn A quotation from Ps 8:2.

[21:1]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:1]  ⁹ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[21:1]  ¹⁰ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[3:5]  ¹¹ tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.

[3:6]  ¹² tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.

[3:11]  ¹³ tn The Hebrew text adds “so that” here, formally connecting this clause with the next.

[3:12]  ¹⁴ tn Or “fulfill.”

[3:13]  ¹⁵ tc The MT has וְהִגַּדְתִּי לוֹ (vÿhiggadti lo). The verb is Hiphil perfect 1st person common singular, and apparently the conjunction should be understood as vav consecutive (“I will say to him”). But the future reference makes more sense if Samuel is the subject. This would require dropping the final י (yod) and reading the 2nd person masculine singular וְהִגַּדְתָּ (vÿhiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean “I said to him,” but for this we would expect the preterite with vav consecutive.

[3:13]  ¹⁶ tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 §119.p.

[3:13]  ¹⁷ tc The translation follows the LXX θεόν (qeon, “God”) rather than the MT לָהֶם (lahem, “to them”). The MT seems to mean “they were bringing a curse on themselves” (cf. ASV, NASB). But this meaning is problematic in part because the verb qll means “to curse,” not “to bring a curse on,” and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” Why would the ancient copyists alter the original statement about Eli’s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters א and י (alef and yod) from the word for “God,” with the result that the text then read “to them.” If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (κακολογοῦντες θεόν, kakologounte" qeon) and a few mss of the Old Latin in reading “God” rather than the MT “to them.” Cf. also NAB, NRSV, NLT.

[3:17]  ¹⁸ tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.

[3:17]  ¹⁹ tn Heb “So God will do to you and thus he will add.” The verbal forms in this pronouncement are imperfects, not jussives, but the statement has the force of a curse or warning. One could translate, “May God do to you and thus may he add.”

[3:18]  ²⁰ tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.

[3:18]  ²¹ tn Heb “what is good in his eyes.”

[3:19]  ²² tn Heb “and he did not cause to fall from all his words to the ground.”

[3:21]  ²³ tc The LXX has a lengthy addition here: “And Samuel was acknowledged to be a prophet of the Lord in all Israel, from one end to the other. Eli was very old and, as for his sons, their way kept getting worse and worse before the Lord.” The Hebraic nature of the Greek syntax used here suggests that the LXX translator was accurately rendering a Hebrew variant and not simply expanding the text on his own initiative.

[3:21]  ²⁴ tn The chapter division at this point is inappropriate. 1 Sam 4:1a is best understood as the conclusion to chap. 3 rather than the beginning of chap. 4.

[8:2]  ²⁵ tn Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the LXX which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ’oz); cf. NIV, NCV, NLT.

[8:2]  ²⁶ tn Heb “to cause to cease an enemy and an avenger.” The singular forms are collective. The Hitpael participle of נָקַם (naqam) also occurs in Ps 44:16.

[1:5]  ²⁷ tn Heb “the womb.” The words “your mother’s” are implicit and are supplied in the translation for clarity.

[1:5]  ²⁸ tn Heb “I knew you.” The parallelism here with “set you apart” and “appointed you” make clear that Jeremiah is speaking of his foreordination to be a prophet. For this same nuance of the Hebrew verb see Gen 18:19; Amos 3:2.

[1:6]  ²⁹ tn Heb “Lord Yahweh.”

[1:6]  sn The translation follows the ancient Jewish tradition of substituting the Hebrew word for “God” for the proper name Yahweh in this compound name. See the study note on v. 2 for the substitution of “Lord” in a similar kind of situation.

[1:6]  ³⁰ tn Heb “Behold, I do not know how to speak.” The particle הִנֵּה (hinneh, commonly rendered “behold”) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 §40.2.1).

[1:6]  ³¹ tn The words “well enough for that” are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak.

[1:6]  ³² tn Heb “I am a boy/youth.” The Hebrew word can refer to an infant (Exod 2:6), a young boy (1 Sam 2:11), a teenager (Gen 21:12), or a young man (2 Sam 18:5). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying.

[1:7]  ³³ tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.”

[1:8]  ³⁴ tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.

[1:8]  ³⁵ tn Heb “rescue.”

[10:14]  ³⁶ sn The kingdom of God 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.

[10:15]  ³⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ³⁸ sn On receive see John 1:12.

[10:15]  ³⁹ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ⁴⁰ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[10:1]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ⁴² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ⁴³ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ⁴⁴ 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”).

[1:27]  ⁴⁵ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”