14:10 But you who eat vegetables only – why do you judge your brother or sister? 1 And you who eat everything – why do you despise your brother or sister? 2 For we will all stand before the judgment seat 3 of God.
18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.
18:9 Jesus 10 also told this parable to some who were confident that they were righteous and looked down 11 on everyone else.
18:1 Then 12 Jesus 13 told them a parable to show them they should always 14 pray and not lose heart. 15
1 tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
2 tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
3 sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
4 tn Grk “brother.”
5 tn Grk “on account of food.”
6 tn Grk “according to love.”
7 tc A large number of
8 tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.
9 tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bÿdil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.
10 tn Grk “He”; the referent has been specified in the translation for clarity.
11 tn Grk “and despised.” This is a second parable with an explanatory introduction.
12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
13 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
14 tn Or “should pray at all times” (L&N 67.88).
15 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
16 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
17 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
18 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
19 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).