Genesis 45:8

45:8 So now, it is not you who sent me here, but God. He has made me an adviser ¹  to Pharaoh, lord over all his household, and ruler over all the land of Egypt.

Joshua 7:19

7:19 So Joshua said to Achan, “My son, honor ²  the Lord God of Israel and give him praise! Tell me what you did; don’t hide anything from me!”

Joshua 7:2

7:2 Joshua sent men from Jericho ³  to Ai (which is located near Beth Aven, east of Bethel ⁴ ) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai.

Joshua 1:11

1:11 “Go through the camp and command the people, ‘Prepare your supplies, for within three days you will cross the Jordan River and begin the conquest of the land the Lord your God is ready to hand over to you.’” ⁵ 

Psalms 133:1-2

Psalm 133 ⁶ 

A song of ascents, ⁷  by David.

133:1 Look! How good and how pleasant it is

when brothers live together! ⁸ 

133:2 It is like fine oil poured on the head

which flows down the beard ⁹  –

Aaron’s beard,

and then flows down his garments. ¹⁰ 

Matthew 9:2

9:2 Just then ¹¹  some people ¹²  brought to him a paralytic lying on a stretcher. ¹³  When Jesus saw their ¹⁴  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ¹⁵ 

Matthew 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ¹⁶  And the woman was healed ¹⁷  from that hour.

Mark 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ¹⁸  “Children, how hard it is ¹⁹  to enter the kingdom of God!

Mark 10:1

Divorce

10:1 Then ²⁰  Jesus ²¹  left that place and went to the region of Judea and ²²  beyond the Jordan River. ²³  Again crowds gathered to him, and again, as was his custom, he taught them.

Mark 1:2

1:2 As it is written in Isaiah the prophet, ²⁴ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ²⁵ 

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

¹ tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

² tn Heb “give glory to.”

³ map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.

⁴ map For the location of Bethel see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.

⁵ tn Heb “to enter to possess the land which the Lord your God is giving to you to possess it.”

⁶ sn Psalm 133. The psalmist affirms the benefits of family unity.

⁷ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

⁸ sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.

⁹ tn Heb “[it is] like the good oil on the head, going down on the beard.”

¹⁰ tn Heb “which goes down in accordance with his measured things.” The Hebrew phrase מִדּוֹתָיו (middotayv, “his measured things”) refers here to the robes worn by Aaron. HALOT 546 s.v. *מַד derives the form from מַד (midah, “robe”) rather than מִדָּה (middah, “measured thing”). Ugaritic md means “robe” and is pluralized mdt.

¹¹ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

¹² tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

¹³ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

¹⁴ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

¹⁵ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

¹⁶ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

¹⁷ tn Grk “saved.”

¹⁸ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

¹⁹ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

²² 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.

²³ 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”).

²⁴ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

²⁵ sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.