9:38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.”
10:17 Now 5 as Jesus 6 was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” 7
10:35 Then 8 James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.”
13:1 Now 10 as Jesus 11 was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” 12
1 tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
2 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
3 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
4 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
5 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).
9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
13 sn A quotation from Deut 4:35.
17 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
19 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
21 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
25 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
26 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
27 tn Grk “raise up seed” (an idiom for fathering children).
28 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
29 tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”
30 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
31 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
32 tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.
33 tn Or “the emperor” (“Caesar” is a title for the Roman emperor).