Matthew 13:55-57

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ¹  And aren’t his brothers James, Joseph, Simon, and Judas? 13:56 And aren’t all his sisters here with us? Where did he get all this?” ²  13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.”

Matthew 15:12-14

15:12 Then the disciples came to him and said, “Do you know that when the Pharisees ³  heard this saying they were offended?” 15:13 And he replied, ⁴  “Every plant that my heavenly Father did not plant will be uprooted. 15:14 Leave them! They are blind guides. ⁵  If someone who is blind leads another who is blind, ⁶  both will fall into a pit.”

Matthew 18:7

18:7 Woe to the world because of stumbling blocks! It ⁷  is necessary that stumbling blocks come, but woe to the person through whom they come.

Matthew 24:10

24:10 Then many will be led into sin, ⁸  and they will betray one another and hate one another.

Matthew 26:31

The Prediction of Peter’s Denial

26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:

‘I will strike the shepherd,

and the sheep of the flock will be scattered.’ ⁹ 

Isaiah 8:14-15

8:14 He will become a sanctuary, ¹⁰ 

but a stone that makes a person trip,

and a rock that makes one stumble –

to the two houses of Israel. ¹¹ 

He will become ¹²  a trap and a snare

to the residents of Jerusalem. ¹³ 

8:15 Many will stumble over the stone and the rock, ¹⁴ 

and will fall and be seriously injured,

and will be ensnared and captured.”

Luke 2:34

2:34 Then ¹⁵  Simeon blessed them and said to his mother Mary, “Listen carefully: ¹⁶  This child ¹⁷  is destined to be the cause of the falling and rising ¹⁸  of many in Israel and to be a sign that will be rejected. ¹⁹ 

Luke 4:23-29

4:23 Jesus ²⁰  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ²¹  and say, ‘What we have heard that you did in Capernaum, ²²  do here in your hometown too.’” 4:24 And he added, ²³  “I tell you the truth, ²⁴  no prophet is acceptable ²⁵  in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ²⁶  when the sky ²⁷  was shut up three and a half years, and ²⁸  there was a great famine over all the land. 4:26 Yet ²⁹  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ³⁰  4:27 And there were many lepers in Israel in the time of the prophet Elisha, ³¹  yet ³²  none of them was cleansed except Naaman the Syrian.” ³³  4:28 When they heard this, all the people ³⁴  in the synagogue were filled with rage. 4:29 They got up, forced ³⁵  him out of the town, ³⁶  and brought him to the brow of the hill on which their town was built, so that ³⁷  they could throw him down the cliff. ³⁸ 

John 6:60-61

6:60 Then many of his disciples, when they heard these things, ³⁹  said, “This is a difficult ⁴⁰  saying! ⁴¹  Who can understand it?” ⁴²  6:61 When Jesus was aware ⁴³  that his disciples were complaining ⁴⁴  about this, he said to them, “Does this cause you to be offended? ⁴⁵ 

John 6:66

Peter’s Confession

6:66 After this many of his disciples quit following him ⁴⁶  and did not accompany him ⁴⁷  any longer.

John 7:41-42

7:41 Others said, “This is the Christ!” ⁴⁸  But still others said, “No, ⁴⁹  for the Christ doesn’t come from Galilee, does he? ⁵⁰  7:42 Don’t the scriptures say that the Christ is a descendant ⁵¹  of David ⁵²  and comes from Bethlehem, ⁵³  the village where David lived?” ⁵⁴ 

Romans 9:32-33

9:32 Why not? Because they pursued ⁵⁵  it not by faith but (as if it were possible) by works. ⁵⁶  They stumbled over the stumbling stone, ⁵⁷  9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ⁵⁸ 

yet the one who believes in him will not be put to shame.” ⁵⁹ 

Romans 9:1

Israel’s Rejection Considered

9:1 ⁶⁰ I am telling the truth in Christ (I am not lying!), for my conscience assures me ⁶¹  in the Holy Spirit –

Colossians 1:22-23

1:22 but now he has reconciled you ⁶²  by his physical body through death to present you holy, without blemish, and blameless before him – 1:23 if indeed you remain in the faith, established and firm, ⁶³  without shifting ⁶⁴  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Colossians 2:14

2:14 He has destroyed ⁶⁵  what was against us, a certificate of indebtedness ⁶⁶  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Galatians 5:11

5:11 Now, brothers and sisters, ⁶⁷  if I am still preaching circumcision, why am I still being persecuted? ⁶⁸  In that case the offense of the cross ⁶⁹  has been removed. ⁷⁰ 

Galatians 5:1

Freedom of the Believer

5:1 For freedom ⁷¹  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ⁷²  of slavery.

Galatians 2:8

2:8 (for he who empowered ⁷³  Peter for his apostleship ⁷⁴  to the circumcised ⁷⁵  also empowered me for my apostleship to the Gentiles) ⁷⁶ 

[13:55]  ¹ sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

[13:56]  ² tn Grk “Where did he get these things?”

[15:12]  ³ sn See the note on Pharisees in 3:7.

[15:13]  ⁴ tn Grk “And answering, he said.”

[15:14]  ⁵ tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ⁶ tn Grk “If blind leads blind.”

[18:7]  ⁷ tn Grk “For it.” Here γάρ (gar) has not been translated.

[24:10]  ⁸ tn Or “many will fall away.” This could also refer to apostasy.

[26:31]  ⁹ sn A quotation from Zech 13:7.

[8:14]  ¹⁰ tn Because the metaphor of protection (“sanctuary”) does not fit the negative mood that follows in vv. 14b-15, some contend that מִקְדָּשׁ (miqdash, “sanctuary”) is probably a corruption of an original מוֹקֵשׁ (moqesh, “snare”), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God’s treatment of those who rebel against him (the rest of v. 14).

[8:14]  ¹¹ sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.

[8:14]  ¹² tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vÿhayah, “and he will be”) does double duty in the parallel structure of the verse.

[8:14]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:15]  ¹⁴ tn Heb “over them” (so NASB); NCV “over this rock.”

[2:34]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ¹⁶ tn Grk “behold.”

[2:34]  ¹⁷ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ¹⁸ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ¹⁹ tn Grk “and for a sign of contradiction.”

[4:23]  ²⁰ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ²¹ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ²² sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:24]  ²³ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ²⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ²⁵ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[4:25]  ²⁶ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ²⁷ tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ²⁸ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[4:26]  ²⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ³⁰ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:27]  ³¹ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ³² tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ³³ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[4:28]  ³⁴ tn The words “the people” are not in the Greek text but have been supplied.

[4:29]  ³⁵ tn Grk “cast.”

[4:29]  ³⁶ tn Or “city.”

[4:29]  ³⁷ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ³⁸ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[6:60]  ³⁹ tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.

[6:60]  ⁴⁰ tn Or “hard,” “demanding.”

[6:60]  ⁴¹ tn Or “teaching”; Grk “word.”

[6:60]  ⁴² tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.

[6:61]  ⁴³ tn Grk “When Jesus knew within himself.”

[6:61]  ⁴⁴ tn Or “were grumbling.”

[6:61]  ⁴⁵ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:66]  ⁴⁶ tn Grk “many of his disciples went back to what lay behind.”

[6:66]  ⁴⁷ tn Grk “were not walking with him.”

[7:41]  ⁴⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  ⁴⁹ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ⁵⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).

[7:42]  ⁵¹ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ⁵² sn An allusion to Ps 89:4.

[7:42]  ⁵³ sn An allusion to Mic 5:2.

[7:42]  ⁵⁴ tn Grk “the village where David was.”

[9:32]  ⁵⁵ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

[9:32]  ⁵⁶ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  ⁵⁷ tn Grk “the stone of stumbling.”

[9:33]  ⁵⁸ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ⁵⁹ sn A quotation from Isa 28:16; 8:14.

[9:1]  ⁶⁰ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ⁶¹ tn Or “my conscience bears witness to me.”

[1:22]  ⁶² tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:23]  ⁶³ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁶⁴ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[2:14]  ⁶⁵ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ⁶⁶ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[5:11]  ⁶⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:11]  ⁶⁸ sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?

[5:11]  ⁶⁹ sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

[5:11]  ⁷⁰ tn Or “nullified.”

[5:1]  ⁷¹ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ⁷² sn Here the yoke figuratively represents the burdensome nature of slavery.

[2:8]  ⁷³ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ⁷⁴ tn Or “his ministry as an apostle.”

[2:8]  ⁷⁵ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ⁷⁶ tn Grk “also empowered me to the Gentiles.”