Matius 18:1-5

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?” 18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, ¹  unless you turn around and become like little children, ²  you will never ³  enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. 18:5 And whoever welcomes ⁴  a child like this in my name welcomes me.

Matius 20:21-24

20:21 He said to her, “What do you want?” She replied, ⁵  “Permit ⁶  these two sons of mine to sit, one at your ⁷  right hand and one at your left, in your kingdom.” 20:22 Jesus ⁸  answered, “You don’t know what you are asking! ⁹  Are you able to drink the cup I am about to drink?” ¹⁰  They said to him, “We are able.” ¹¹  20:23 He told them, “You will drink my cup, ¹²  but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”

20:24 Now ¹³  when the other ten ¹⁴  heard this, ¹⁵  they were angry with the two brothers.

Lukas 9:46-48

Concerning the Greatest

9:46 Now an argument started among the disciples ¹⁶  as to which of them might be ¹⁷  the greatest. 9:47 But when Jesus discerned their innermost thoughts, ¹⁸  he took a child, had him stand by ¹⁹  his side, 9:48 and said to them, “Whoever welcomes ²⁰  this child ²¹  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ²² 

Lukas 22:24-30

22:24 A dispute also started ²³  among them over which of them was to be regarded as the greatest. ²⁴  22:25 So ²⁵  Jesus ²⁶  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ²⁷  22:26 Not so with you; ²⁸  instead the one who is greatest among you must become like the youngest, and the leader ²⁹  like the one who serves. ³⁰  22:27 For who is greater, the one who is seated at the table, ³¹  or the one who serves? Is it not ³²  the one who is seated at the table? But I am among you as one ³³  who serves.

22:28 “You are the ones who have remained ³⁴  with me in my trials. 22:29 Thus ³⁵  I grant ³⁶  to you a kingdom, ³⁷  just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit ³⁸  on thrones judging ³⁹  the twelve tribes of Israel.

Roma 12:10

12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another.

Filipi 2:3-7

2:3 Instead of being motivated by selfish ambition ⁴⁰  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 2:4 Each of you should be concerned ⁴¹  not only ⁴²  about your own interests, but about the interests of others as well. ⁴³  2:5 You should have the same attitude toward one another that Christ Jesus had, ⁴⁴ 

2:6 ⁴⁵ who though he existed in the form of God ⁴⁶ 

did not regard equality with God

as something to be grasped,

2:7 but emptied himself

by taking on the form of a slave, ⁴⁷ 

by looking like other men, ⁴⁸ 

and by sharing in human nature. ⁴⁹ 

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ⁵⁰  any affection or mercy, ⁵¹ 

Pengkhotbah 5:3

5:3 Just as dreams come when there are many cares, ⁵² 

so ⁵³  the rash vow ⁵⁴  of a fool occurs ⁵⁵  when there are many words.

Pengkhotbah 5:3

5:3 Just as dreams come when there are many cares, ⁵⁶ 

so ⁵⁷  the rash vow ⁵⁸  of a fool occurs ⁵⁹  when there are many words.

Yohanes 1:9

1:9 The true light, who gives light to everyone, ⁶⁰  was coming into the world. ⁶¹ 

[18:3]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ² 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]  ³ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[18:5]  ⁴ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[20:21]  ⁵ tn Grk “said to him.”

[20:21]  ⁶ tn Grk “Say that.”

[20:21]  ⁷ tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA²⁷ includes σου here.

[20:22]  ⁸ tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[20:22]  ⁹ tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.

[20:22]  ¹⁰ tc Most mss (C W 33 Ï, as well as some versional and patristic authorities) in addition have “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 Ë^1,13 pc lat, as well as other versional and patristic authorities).

[20:22]  ¹¹ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[20:23]  ¹² tc See the tc note on “about to drink” in v. 22.

[20:24]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:24]  ¹⁴ tn Grk “the ten.”

[20:24]  ¹⁵ tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.

[9:46]  ¹⁶ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ¹⁷ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[9:47]  ¹⁸ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ¹⁹ tn On this use of παρά (para), see BDF §239.1.1.

[9:48]  ²⁰ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ²¹ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ²² tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[22:24]  ²³ tn Or “happened.”

[22:24]  ²⁴ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:25]  ²⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ²⁷ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[22:26]  ²⁸ tn Grk “But you are not thus.”

[22:26]  ²⁹ tn Or “the ruler.”

[22:26]  ³⁰ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[22:27]  ³¹ tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:27]  ³² tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ³³ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[22:28]  ³⁴ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:29]  ³⁵ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ³⁶ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ³⁷ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[22:30]  ³⁸ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ³⁹ sn The statement you will sit on 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.

[2:3]  ⁴⁰ 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.”

[2:4]  ⁴¹ tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.

[2:4]  ⁴² tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the καί, motivated most likely by ascetic concerns.

[2:4]  ⁴³ tc The bulk of the Western text (D*^,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (Ì⁴⁶ א A B C D² 0278 33 1739 1881 Ï) also marks it as original.

[2:4]  tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (Jina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.

[2:5]  ⁴⁴ tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”

[2:6]  ⁴⁵ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[2:6]  ⁴⁶ sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

[2:7]  ⁴⁷ tn See the note on the word “slaves” in 1:1.

[2:7]  ⁴⁸ tn Grk “by coming in the likeness of people.”

[2:7]  sn The expression the likeness of men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anqrwpoi), but was in fact different from them in that he did not have a sin nature.

[2:7]  ⁴⁹ tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA²⁷ and UBS⁴ editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.

[2:7]  sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.

[2:1]  ⁵⁰ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ⁵¹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[5:3]  ⁵² tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ⁵³ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ⁵⁴ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ⁵⁵ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:3]  ⁵⁶ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ⁵⁷ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ⁵⁸ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ⁵⁹ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:9]  ⁶⁰ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ⁶¹ 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.