Matius 7:7-8

Ask, Seek, Knock

7:7 “Ask ¹  and it will be given to you; seek and you will find; knock and the door ²  will be opened for you. 7:8 For everyone who asks ³  receives, and the one who seeks finds, and to the one who knocks, the door will be opened.

Matius 7:13-14

The Narrow Gate

7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.

Matius 5:3-12

5:3 “Blessed ⁴  are the poor in spirit, ⁵  for the kingdom of heaven belongs ⁶  to them.

5:4 “Blessed are those who mourn, for they will be comforted. ⁷ 

5:5 “Blessed are the meek, for they will inherit the earth.

5:6 “Blessed are those who hunger ⁸  and thirst for righteousness, for they will be satisfied.

5:7 “Blessed are the merciful, for they will be shown mercy.

5:8 “Blessed are the pure in heart, for they will see God.

5:9 “Blessed are the peacemakers, for they will be called the children ⁹  of God.

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

5:11 “Blessed are you when people ¹⁰  insult you and persecute you and say all kinds of evil things about you falsely ¹¹  on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 28:1-20

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. 28:2 Suddenly there was a severe earthquake, for an angel of the Lord ¹²  descending from heaven came and rolled away the stone and sat on it. 28:3 His ¹³  appearance was like lightning, and his clothes were white as snow. 28:4 The ¹⁴  guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said ¹⁵  to the women, “Do not be afraid; I know ¹⁶  that you are looking for Jesus, who was crucified. ¹⁷  28:6 He is not here, for he has been raised, ¹⁸  just as he said. Come and see the place where he ¹⁹  was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He ²⁰  is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So ²¹  they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 28:9 But ²²  Jesus met them, saying, “Greetings!” They ²³  came to him, held on to his feet and worshiped him. 28:10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

The Guards’ Report

28:11 While ²⁴  they were going, some ²⁵  of the guard went into the city and told the chief priests everything that had happened. 28:12 After ²⁶  they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, 28:13 telling them, “You are to say, ‘His disciples came at night and stole his body ²⁷  while we were asleep.’ 28:14 If ²⁸  this matter is heard before the governor, ²⁹  we will satisfy him ³⁰  and keep you out of trouble.” ³¹  28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. ³² 

The Great Commission

28:16 So ³³  the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When ³⁴  they saw him, they worshiped him, ³⁵  but some doubted. ³⁶  28:18 Then Jesus came up and said to them, ³⁷  “All authority in heaven and on earth has been given to me. 28:19 Therefore go ³⁸  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ³⁹  28:20 teaching them to obey everything I have commanded you. And remember, ⁴⁰  I am with you ⁴¹  always, to the end of the age.” ⁴² 

Matius 6:14-15

6:14 “For if you forgive others ⁴³  their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.

Matius 6:19-21

Lasting Treasure

6:19 “Do not accumulate for yourselves treasures on earth, where moth ⁴⁴  and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 6:21 For where your ⁴⁵  treasure ⁴⁶  is, there your heart will be also.

Matius 12:50

12:50 For whoever does the will of my Father in heaven is ⁴⁷  my brother and sister and mother.”

Lukas 6:47-49

6:47 “Everyone who comes to me and listens to my words and puts them into practice ⁴⁸  – I will show you what he is like: 6:48 He is like a man ⁴⁹  building a house, who dug down deep, ⁵⁰  and laid the foundation on bedrock. When ⁵¹  a flood came, the river ⁵²  burst against that house but ⁵³  could not shake it, because it had been well built. ⁵⁴  6:49 But the person who hears and does not put my words into practice ⁵⁵  is like a man who built a house on the ground without a foundation. When ⁵⁶  the river burst against that house, ⁵⁷  it collapsed immediately, and was utterly destroyed!” ⁵⁸ 

Lukas 11:28

11:28 But he replied, ⁵⁹  “Blessed rather are those who hear the word of God and obey ⁶⁰  it!”

Yohanes 13:17

13:17 If you understand ⁶¹  these things, you will be blessed if you do them.

Yohanes 14:15

Teaching on the Holy Spirit

14:15 “If you love me, you will obey ⁶²  my commandments. ⁶³ 

Yohanes 14:22-24

14:22 “Lord,” Judas (not Judas Iscariot) ⁶⁴  said, ⁶⁵  “what has happened that you are going to reveal ⁶⁶  yourself to us and not to the world?” 14:23 Jesus replied, ⁶⁷  “If anyone loves me, he will obey ⁶⁸  my word, and my Father will love him, and we will come to him and take up residence with him. ⁶⁹  14:24 The person who does not love me does not obey ⁷⁰  my words. And the word ⁷¹  you hear is not mine, but the Father’s who sent me.

Yohanes 15:10

15:10 If you obey ⁷²  my commandments, you will remain ⁷³  in my love, just as I have obeyed ⁷⁴  my Father’s commandments and remain ⁷⁵  in his love.

Yohanes 15:14

15:14 You are my friends ⁷⁶  if you do what I command you.

Roma 2:6-9

2:6 He ⁷⁷  will reward ⁷⁸  each one according to his works: ⁷⁹  2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ⁸⁰  wrath and anger to those who live in selfish ambition ⁸¹  and do not obey the truth but follow ⁸²  unrighteousness. 2:9 There will be ⁸³  affliction and distress on everyone ⁸⁴  who does evil, on the Jew first and also the Greek, ⁸⁵ 

Galatia 5:6-7

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ⁸⁶ 

5:7 You were running well; who prevented you from obeying ⁸⁷  the truth?

Galatia 6:7-8

6:7 Do not be deceived. God will not be made a fool. ⁸⁸  For a person ⁸⁹  will reap what he sows, 6:8 because the person who sows to his own flesh ⁹⁰  will reap corruption ⁹¹  from the flesh, ⁹²  but the one who sows to the Spirit will reap eternal life from the Spirit.

Yakobus 1:21-27

1:21 So put away all filth and evil excess and humbly ⁹³  welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone ⁹⁴  who gazes at his own face ⁹⁵  in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets ⁹⁶  what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, ⁹⁷  and does not become a forgetful listener but one who lives it out – he ⁹⁸  will be blessed in what he does. ⁹⁹  1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before ¹⁰⁰  God the Father ¹⁰¹  is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

Yakobus 2:17-26

2:17 So also faith, if it does not have works, is dead being by itself. 2:18 But someone will say, “You have faith and I have works.” ¹⁰²  Show me your faith without works and I will show you faith by ¹⁰³  my works. 2:19 You believe that God is one; well and good. ¹⁰⁴  Even the demons believe that – and tremble with fear. ¹⁰⁵ 

2:20 But would you like evidence, ¹⁰⁶  you empty fellow, ¹⁰⁷  that faith without works is useless? ¹⁰⁸  2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 2:22 You see that his faith was working together with his works and his faith was perfected by works. 2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” ¹⁰⁹  and he was called God’s friend. ¹¹⁰  2:24 You see that a person is justified by works and not by faith alone. 2:25 And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? 2:26 For just as the body without the spirit is dead, so also faith without works is dead.

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ¹¹¹  do not show prejudice ¹¹²  if you possess faith ¹¹³  in our glorious Lord Jesus Christ. ¹¹⁴ 

Yohanes 2:3

2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” ¹¹⁵ 

Yohanes 3:22-24

Further Testimony About Jesus by John the Baptist

3:22 After this, ¹¹⁶  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. 3:23 John ¹¹⁷  was also baptizing at Aenon near Salim, ¹¹⁸  because water was plentiful there, and people were coming ¹¹⁹  to him ¹²⁰  and being baptized. 3:24 (For John had not yet been thrown into prison.) ¹²¹ 

Yohanes 5:3-5

5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways. 5:4 [[EMPTY]] ¹²²  5:5 Now a man was there who had been disabled for thirty-eight years. ¹²³ 

Wahyu 22:14-15

22:14 Blessed are those who wash their robes so they can have access ¹²⁴  to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers ¹²⁵  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ¹²⁶ 

[7:7]  ¹ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[7:7]  ² tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.

[7:8]  ³ sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.

[5:3]  ⁴ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[5:3]  ⁵ sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[5:3]  ⁶ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

[5:4]  ⁷ sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[5:6]  ⁸ sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[5:9]  ⁹ tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).

[5:11]  ¹⁰ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ¹¹ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[28:2]  ¹² tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[28:3]  ¹³ tn Here δέ (de) has not been translated.

[28:4]  ¹⁴ tn Here δέ (de) has not been translated.

[28:5]  ¹⁵ tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.

[28:5]  ¹⁶ tn Grk “for I know.”

[28:5]  ¹⁷ sn See the note on crucified in 20:19.

[28:6]  ¹⁸ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[28:6]  ¹⁹ tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.

[28:7]  ²⁰ tn Grk “And behold he.” 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).

[28:8]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.

[28:9]  ²² tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. 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).

[28:9]  ²³ tn Here δέ (de) has not been translated.

[28:11]  ²⁴ tn Here δέ (de) has not been translated.

[28:11]  ²⁵ tn Grk “behold, some of the guard.” 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).

[28:12]  ²⁶ tn Here καί (kai) has not been translated.

[28:13]  ²⁷ tn Grk “him.”

[28:14]  ²⁸ tn Here καί (kai) has not been translated.

[28:14]  ²⁹ tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).

[28:14]  ³⁰ tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[28:14]  ³¹ tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”

[28:15]  ³² tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148^vid Ë^1,13 33 Ï) is thus preferred. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[28:16]  ³³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.

[28:17]  ³⁴ tn Here καί (kai) has not been translated.

[28:17]  ³⁵ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[28:17]  ³⁶ tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.

[28:18]  ³⁷ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[28:19]  ³⁸ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ³⁹ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[28:20]  ⁴⁰ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁴¹ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁴² tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[6:14]  ⁴³ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[6:19]  ⁴⁴ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[6:21]  ⁴⁵ tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.

[6:21]  ⁴⁶ sn Seeking heavenly treasure means serving others and honoring God by doing so.

[12:50]  ⁴⁷ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[6:47]  ⁴⁸ tn Grk “and does them.”

[6:48]  ⁴⁹ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ⁵⁰ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ⁵¹ tn Here δέ (de) has not been translated.

[6:48]  ⁵² sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ⁵³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ⁵⁴ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[6:49]  ⁵⁵ tn Grk “does not do [them].”

[6:49]  ⁵⁶ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ⁵⁷ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ⁵⁸ tn Grk “and its crash was great.”

[6:49]  sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.

[11:28]  ⁵⁹ tn Grk “said.”

[11:28]  ⁶⁰ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[13:17]  ⁶¹ tn Grk “If you know.”

[14:15]  ⁶² tn Or “will keep.”

[14:15]  ⁶³ sn Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.

[14:22]  ⁶⁴ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  sn This is a parenthetical comment by the author.

[14:22]  ⁶⁵ tn Grk “said to him.”

[14:22]  ⁶⁶ tn Or “disclose.”

[14:22]  sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).

[14:23]  ⁶⁷ tn Grk “answered and said to him.”

[14:23]  ⁶⁸ tn Or “will keep.”

[14:23]  ⁶⁹ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[14:24]  ⁷⁰ tn Or “does not keep.”

[14:24]  ⁷¹ tn Or “the message.”

[15:10]  ⁷² tn Or “keep.”

[15:10]  ⁷³ tn Or “reside.”

[15:10]  ⁷⁴ tn Or “kept.”

[15:10]  ⁷⁵ tn Or “reside.”

[15:14]  ⁷⁶ sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).

[2:6]  ⁷⁷ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:6]  ⁷⁸ tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.

[2:6]  ⁷⁹ sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.

[2:8]  ⁸⁰ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ⁸¹ tn Grk “those who [are] from selfish ambition.”

[2:8]  ⁸² tn Grk “are persuaded by, obey.”

[2:9]  ⁸³ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ⁸⁴ tn Grk “every soul of man.”

[2:9]  ⁸⁵ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[5:6]  ⁸⁶ tn Grk “but faith working through love.”

[5:7]  ⁸⁷ tn Or “following.” BDAG 792 s.v. πείθω 3.b states, “obey, follow w. dat. of the pers. or thing…Gal 3:1 v.l.; 5:7.”

[6:7]  ⁸⁸ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ⁸⁹ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:8]  ⁹⁰ tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[6:8]  ⁹¹ tn Or “destruction.”

[6:8]  ⁹² tn See the note on the previous occurrence of the word “flesh” in this verse.

[1:21]  ⁹³ tn Or “with meekness.”

[1:23]  ⁹⁴ tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:23]  ⁹⁵ tn Grk “the face of his beginning [or origin].”

[1:24]  ⁹⁶ tn Grk “and he has gone out and immediately has forgotten.”

[1:25]  ⁹⁷ tn Grk “continues.”

[1:25]  ⁹⁸ tn Grk “this one.”

[1:25]  ⁹⁹ tn Grk “in his doing.”

[1:27]  ¹⁰⁰ tn Or “in the sight of”; Grk “with.”

[1:27]  ¹⁰¹ tn Grk “the God and Father.”

[2:18]  ¹⁰² tn There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.

[2:18]  ¹⁰³ tn Or “from.”

[2:19]  ¹⁰⁴ tn Grk “you do well.”

[2:19]  ¹⁰⁵ tn Grk “believe and tremble.” The words “with fear” are implied.

[2:20]  ¹⁰⁶ tn Grk “do you want to know.”

[2:20]  ¹⁰⁷ tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anqrwpe, “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).

[2:20]  ¹⁰⁸ tc Most witnesses, including several important ones (א A C² P Ψ 33 Ï sy bo), have νεκρά (nekra, “dead”) here, while Ì⁷⁴ reads κενή (kenh, “empty”). Both variants are most likely secondary, derived from ἀργή (argh, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while Ì⁷⁴’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.

[2:23]  ¹⁰⁹ sn A quotation from Gen 15:6.

[2:23]  ¹¹⁰ sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”

[2:1]  ¹¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ¹¹² tn Or “partiality.”

[2:1]  ¹¹³ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ¹¹⁴ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[2:3]  ¹¹⁵ tn The word “left” is not in the Greek text but is implied.

[2:3]  sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.

[3:22]  ¹¹⁶ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

[3:23]  ¹¹⁷ sn John refers to John the Baptist.

[3:23]  ¹¹⁸ tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

[3:23]  ¹¹⁹ tn Or “people were continually coming.”

[3:23]  ¹²⁰ tn The words “to him” are not in the Greek text, but are implied.

[3:24]  ¹²¹ sn This is a parenthetical note by the author.

[5:4]  ¹²² tc The majority of later mss (C³ Θ Ψ 078 Ë^1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (A^c D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (Ì^66,75 א B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[5:5]  ¹²³ tn Grk “who had had thirty-eight years in his disability.”

[22:14]  ¹²⁴ tn Grk “so that there will be to them authority over the tree of life.”

[22:15]  ¹²⁵ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ¹²⁶ tn Or “lying,” “deceit.”