1 Samuel 8:7

8:7 The Lord said to Samuel, “Do everything the people request of you. ¹  For it is not you that they have rejected, but it is me that they have rejected as their king.

Jeremiah 25:3-4

25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah ²  until now, the Lord has been speaking to me. I told you over and over again ³  what he said. ⁴  But you would not listen. 25:4 Over and over again ⁵  the Lord has sent ⁶  his servants the prophets to you. But you have not listened or paid attention. ⁷ 

Jeremiah 44:4-5

44:4 I sent my servants the prophets to you people over and over ⁸  again warning you not to do this disgusting thing I hate. ⁹  44:5 But the people of Jerusalem and Judah ¹⁰  would not listen or pay any attention. They would not stop the wickedness they were doing nor quit sacrificing to other gods. ¹¹ 

Jeremiah 44:16

44:16 “We will not listen to what you claim the Lord has spoken to us! ¹² 

Luke 10:16

10:16 “The one who listens ¹³  to you listens to me, ¹⁴  and the one who rejects you rejects me, and the one who rejects me rejects ¹⁵  the one who sent me.” ¹⁶ 

Luke 13:34

13:34 O Jerusalem, Jerusalem, ¹⁷  you who kill the prophets and stone those who are sent to you! ¹⁸  How often I have longed ¹⁹  to gather your children together as a hen gathers her chicks under her wings, but ²⁰  you would have none of it! ²¹ 

Luke 19:14

19:14 But his citizens ²²  hated ²³  him and sent a delegation after him, saying, ‘We do not want this man ²⁴  to be king ²⁵  over us!’

John 5:40-47

5:40 but you are not willing to come to me so that you may have life.

5:41 “I do not accept ²⁶  praise ²⁷  from people, ²⁸  5:42 but I know you, that you do not have the love of God ²⁹  within you. 5:43 I have come in my Father’s name, and you do not accept ³⁰  me. If someone else comes in his own name, you will accept ³¹  him. 5:44 How can you believe, if you accept praise ³²  from one another and don’t seek the praise ³³  that comes from the only God? ³⁴ 

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ³⁵  5:46 If ³⁶  you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses ³⁷  wrote, how will you believe my words?”

John 15:20-24

15:20 Remember what ³⁸  I told you, ‘A slave ³⁹  is not greater than his master.’ ⁴⁰  If they persecuted me, they will also persecute you. If they obeyed ⁴¹  my word, they will obey ⁴²  yours too. 15:21 But they will do all these things to you on account of ⁴³  my name, because they do not know the one who sent me. ⁴⁴  15:22 If I had not come and spoken to them, they would not be guilty of sin. ⁴⁵  But they no longer have any excuse for their sin. 15:23 The one who hates me hates my Father too. 15:24 If I had not performed ⁴⁶  among them the miraculous deeds ⁴⁷  that no one else did, they would not be guilty of sin. ⁴⁸  But now they have seen the deeds ⁴⁹  and have hated both me and my Father. ⁵⁰ 

[8:7]  ¹ tn Heb “Listen to the voice of the people, to all which they say to you.”

[25:3]  ² sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.

[25:3]  ³ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:3]  ⁴ tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.

[25:4]  ⁵ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:4]  ⁶ tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.

[25:4]  ⁷ tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).

[44:4]  ⁸ tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.

[44:4]  ⁹ tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.

[44:5]  ¹⁰ tn There appears to be a deliberate shift in the pronouns used in vv. 2-5. “You” refers to the people living in Egypt who are being addressed (v. 2) and to the people of present and past generations to whom the Lord persistently sent the prophets (v. 4). “They” refers to the people of Jerusalem and the towns of Judah who have suffered disaster (v. 2) because of the wickedness of sacrificing to other gods (vv. 3, 5). The referents have been explicitly identified in the translation for the sake of clarity.

[44:5]  ¹¹ tn Heb “They did not listen or incline their ear [= pay attention] by turning from their wickedness by not sacrificing to other gods.” The לְ (lamed) + the negative + the infinitive is again epexegetical. The sentence has been restructured and more idiomatic English expressions have been used to better conform with contemporary English style but an attempt has been made to retain the basic relationships of subordination.

[44:16]  ¹² tn Heb “the word [or message] you have spoken to us in the name of the Lord.” For an explanation of the rendering of “in the name of the Lord” see the study notes on 10:25 and 23:27.

[10:16]  ¹³ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ¹⁴ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹⁵ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ¹⁶ sn The one who sent me refers to God.

[13:34]  ¹⁷ sn The double use of the city’s name betrays intense emotion.

[13:34]  ¹⁸ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ¹⁹ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ²¹ tn Grk “you were not willing.”

[19:14]  ²² tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ²³ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ²⁴ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ²⁵ tn Or “to rule.”

[5:41]  ²⁶ tn Or “I do not receive.”

[5:41]  ²⁷ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:41]  ²⁸ tn Grk “from men,” but in a generic sense; both men and women are implied here.

[5:42]  ²⁹ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

[5:43]  ³⁰ tn Or “you do not receive.”

[5:43]  ³¹ tn Or “you will receive.”

[5:44]  ³² tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ³³ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ³⁴ tc Several early and important witnesses (Ì^66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[5:45]  ³⁵ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[5:46]  ³⁶ tn Grk “For if.”

[5:47]  ³⁷ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[15:20]  ³⁸ tn Grk “Remember the word that I said to you.”

[15:20]  ³⁹ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁴⁰ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ⁴¹ tn Or “if they kept.”

[15:20]  ⁴² tn Or “they will keep.”

[15:21]  ⁴³ tn Or “because of.”

[15:21]  ⁴⁴ tn Jesus is referring to God as “the one who sent me.”

[15:22]  ⁴⁵ tn Grk “they would not have sin” (an idiom).

[15:24]  ⁴⁶ tn Or “If I had not done.”

[15:24]  ⁴⁷ tn Grk “the works.”

[15:24]  ⁴⁸ tn Grk “they would not have sin” (an idiom).

[15:24]  ⁴⁹ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ⁵⁰ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.