Luke 4:5-7

4:5 Then ¹  the devil ²  led him up ³  to a high place ⁴  and showed him in a flash all the kingdoms of the world. 4:6 And he ⁵  said to him, “To you ⁶  I will grant this whole realm ⁷  – and the glory that goes along with it, ⁸  for it has been relinquished ⁹  to me, and I can give it to anyone I wish. 4:7 So then, if ¹⁰  you will worship ¹¹  me, all this will be ¹²  yours.”

Luke 12:19-21

12:19 And I will say to myself, ¹³  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life ¹⁴  will be demanded back from ¹⁵  you, but who will get what you have prepared for yourself?’ ¹⁶  12:21 So it is with the one who stores up riches for himself, ¹⁷  but is not rich toward God.”

Luke 16:24-25

16:24 So ¹⁸  he called out, ¹⁹  ‘Father Abraham, have mercy on me, and send Lazarus ²⁰  to dip the tip of his finger ²¹  in water and cool my tongue, because I am in anguish ²²  in this fire.’ ²³  16:25 But Abraham said, ‘Child, ²⁴  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ²⁵ 

Psalms 49:6-8

49:6 They trust ²⁶  in their wealth

and boast ²⁷  in their great riches.

49:7 Certainly a man cannot rescue his brother; ²⁸ 

he cannot pay God an adequate ransom price ²⁹ 

49:8 (the ransom price for a human life ³⁰  is too high,

and people go to their final destiny), ³¹ 

Matthew 16:26

16:26 For what does it benefit a person ³²  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Mark 8:36

8:36 For what benefit is it for a person ³³  to gain the whole world, yet ³⁴  forfeit his life?

Mark 9:43-48

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ³⁵  two hands and go into hell, ³⁶  to the unquenchable fire. 9:44 [[EMPTY]] ³⁷  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ³⁸  two feet and be thrown into hell. 9:46 [[EMPTY]] ³⁹  9:47 If your eye causes you to sin, tear it out! ⁴⁰  It is better to enter into the kingdom of God with one eye than to have ⁴¹  two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched.

Acts 1:18

1:18 (Now this man Judas ⁴²  acquired a field with the reward of his unjust deed, ⁴³  and falling headfirst ⁴⁴  he burst open in the middle and all his intestines ⁴⁵  gushed out.

Acts 1:25

1:25 to assume the task ⁴⁶  of this service ⁴⁷  and apostleship from which Judas turned aside ⁴⁸  to go to his own place.” ⁴⁹ 

Acts 1:2

1:2 until the day he was taken up to heaven, ⁵⁰  after he had given orders ⁵¹  by ⁵²  the Holy Spirit to the apostles he had chosen.

Acts 2:15-17

2:15 In spite of what you think, these men are not drunk, ⁵³  for it is only nine o’clock in the morning. ⁵⁴  2:16 But this is what was spoken about through the prophet Joel: ⁵⁵ 

2:17 ‘And in the last days ⁵⁶  it will be,’ God says,

‘that I will pour out my Spirit on all people, ⁵⁷ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Revelation 18:7-8

18:7 As much as ⁵⁸  she exalted herself and lived in sensual luxury, ⁵⁹  to this extent give her torment and grief because she said to herself, ⁶⁰  ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues ⁶¹  in a single day: disease, ⁶²  mourning, ⁶³  and famine, and she will be burned down ⁶⁴  with fire, because the Lord God who judges her is powerful!”

[4:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  ² tn Grk “he.”

[4:5]  ³ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ⁴ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:6]  ⁵ tn Grk “And the devil.”

[4:6]  ⁶ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁷ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁸ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁹ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:7]  ¹⁰ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  ¹¹ tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:7]  ¹² tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

[12:19]  ¹³ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ¹⁴ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ¹⁵ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ¹⁶ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:21]  ¹⁷ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[16:24]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²⁰ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ²¹ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ²² tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²³ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ²⁴ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ²⁵ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[49:6]  ²⁶ tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).

[49:6]  ²⁷ tn The imperfect verbal form emphasizes their characteristic behavior.

[49:7]  ²⁸ tn Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’akh...’ish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אָח...אִישׁ (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew mss, is to emend “brother” to the similar sounding אַךְ (’akh, “surely; but”) which occurs in v. 15 before the verb פָּדָה (padah, “ransom”). If this reading is accepted the Qal imperfect יִפְדֶּה (yifddeh, “he can [not] ransom”) would need to be emended to a Niphal (passive) form, יִפָּדֶה (yifadeh, “he can[not] be ransomed”) unless one understands the subject of the Qal verb to be indefinite (“one cannot redeem a man”). (A Niphal imperfect can be collocated with a Qal infinitive absolute. See GKC 344-45 §113.w.) No matter how one decides the textual issues, the imperfect in this case is modal, indicating potential, and the infinitive absolute emphasizes the statement.

[49:7]  ²⁹ tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.

[49:8]  ³⁰ tn Heb “their life.” Some emend the text to “his life,” understanding the antecedent of the pronoun as “brother” in v. 7. However, the man and brother of v. 7 are representative of the human race in general, perhaps explaining why a plural pronoun appears in v. 8. Of course, the plural pronoun could refer back to “the rich” mentioned in v. 6. Another option (the one assumed in the translation) is that the suffixed mem is enclitic. In this case the “ransom price for human life” is referred to an abstract, general way.

[49:8]  ³¹ tn Heb “and one ceases forever.” The translation assumes an indefinite subject which in turn is representative of the entire human race (“one,” that refers to human beings without exception). The verb חָדַל (khadal, “cease”) is understood in the sense of “come to an end; fail” (i.e., die). Another option is to translate, “and one ceases/refrains forever.” In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of “buying off” God and refrain from trying to do so.

[16:26]  ³² tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[8:36]  ³³ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[8:36]  ³⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[9:43]  ³⁵ tn Grk “than having.”

[9:43]  ³⁶ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:44]  ³⁷ tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ Ë¹³ Ï lat sy^p,h, but lacking in important Alexandrian mss and several others (א B C L W Δ Ψ 0274 ˹ 28 565 892 2427 pc co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[9:45]  ³⁸ tn Grk “than having.”

[9:46]  ³⁹ tc See tc note at the end of v. 43.

[9:47]  ⁴⁰ tn Grk “throw it out.”

[9:47]  ⁴¹ tn Grk “than having.”

[1:18]  ⁴² tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁴³ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁴⁴ tn Traditionally, “falling headlong.”

[1:18]  ⁴⁵ tn Or “all his bowels.”

[1:25]  ⁴⁶ tn Grk “to take the place.”

[1:25]  ⁴⁷ tn Or “of this ministry.”

[1:25]  ⁴⁸ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁴⁹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:2]  ⁵⁰ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁵¹ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁵² tn Or “through.”

[2:15]  ⁵³ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁵⁴ tn Grk “only the third hour.”

[2:16]  ⁵⁵ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[2:17]  ⁵⁶ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ⁵⁷ tn Grk “on all flesh.”

[18:7]  ⁵⁸ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ⁵⁹ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:7]  ⁶⁰ tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:8]  ⁶¹ tn Grk “For this reason, her plagues will come.”

[18:8]  ⁶² tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[18:8]  ⁶³ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ⁶⁴ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.