Deuteronomy 17:8-13

Appeal to a Higher Court

17:8 If a matter is too difficult for you to judge – bloodshed, ¹  legal claim, ²  or assault ³  – matters of controversy in your villages ⁴  – you must leave there and go up to the place the Lord your God chooses. ⁵  17:9 You will go to the Levitical priests and the judge in office in those days and seek a solution; they will render a verdict. 17:10 You must then do as they have determined at that place the Lord chooses. Be careful to do just as you are taught. 17:11 You must do what you are instructed, and the verdict they pronounce to you, without fail. Do not deviate right or left from what they tell you. 17:12 The person who pays no attention ⁶  to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel. 17:13 Then all the people will hear and be afraid, and not be so presumptuous again.

Deuteronomy 17:1

17:1 You must not sacrifice to him ⁷  a bull or sheep that has a blemish or any other defect, because that is considered offensive ⁸  to the Lord your God.

Deuteronomy 2:28-30

2:28 Sell me food for cash ⁹  so that I can eat and sell me water to drink. ¹⁰  Just allow me to go through on foot, 2:29 just as the descendants of Esau who live at Seir and the Moabites who live in Ar did for me, until I cross the Jordan to the land the Lord our God is giving us.” 2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our ¹¹  God had made him obstinate ¹²  and stubborn ¹³  so that he might deliver him over to you ¹⁴  this very day.

Jeremiah 15:19-21

15:19 Because of this, the Lord said, ¹⁵ 

“You must repent of such words and thoughts!

If you do, I will restore you to the privilege of serving me. ¹⁶ 

If you say what is worthwhile instead of what is worthless,

I will again allow you to be my spokesman. ¹⁷ 

They must become as you have been.

You must not become like them. ¹⁸ 

15:20 I will make you as strong as a wall to these people,

a fortified wall of bronze.

They will attack you,

but they will not be able to overcome you.

For I will be with you to rescue you and deliver you,” ¹⁹ 

says the Lord.

15:21 “I will deliver you from the power of the wicked.

I will free you from the clutches of violent people.”

Malachi 2:5-7

2:5 “My covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me. 2:6 He taught what was true; ²⁰  sinful words were not found on his lips. He walked with me in peace and integrity, and he turned many people away from sin. 2:7 For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him ²¹  because he is the messenger of the Lord who rules over all.

Matthew 19:28

19:28 Jesus ²²  said to them, “I tell you the truth: ²³  In the age when all things are renewed, ²⁴  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ²⁵  the twelve tribes of Israel.

Luke 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ²⁶  on thrones judging ²⁷  the twelve tribes of Israel.

Luke 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ²⁸  which is called the Passover, was approaching.

Colossians 1:2-3

1:2 to the saints, the faithful ²⁹  brothers and sisters ³⁰  in Christ, at Colossae. Grace and peace to you ³¹  from God our Father! ³² 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³³  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Revelation 3:21

3:21 I will grant the one ³⁴  who conquers ³⁵  permission ³⁶  to sit with me on my throne, just as I too conquered ³⁷  and sat down with my Father on his throne.

[17:8]  ¹ tn Heb “between blood and blood.”

[17:8]  ² tn Heb “between claim and claim.”

[17:8]  ³ tn Heb “between blow and blow.”

[17:8]  ⁴ tn Heb “gates.”

[17:8]  ⁵ tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.

[17:12]  ⁶ tn Heb “who acts presumptuously not to listen” (cf. NASB).

[17:1]  ⁷ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ⁸ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[2:28]  ⁹ tn Heb “silver.”

[2:28]  ¹⁰ tn Heb “and water for silver give to me so that I may drink.”

[2:30]  ¹¹ tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”

[2:30]  ¹² tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”

[2:30]  ¹³ tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”

[2:30]  ¹⁴ tn Heb “into your hand.”

[15:19]  ¹⁵ tn Heb “So the Lord said thus.”

[15:19]  ¹⁶ tn Heb “If you return [ = repent], I will restore [more literally, ‘cause you to return’] that you may stand before me.” For the idiom of “standing before” in the sense of serving see BDB 764 s.v. עָמַד Qal.1.e and compare the usage in 1 Kgs 10:8; 12:8; 17:1; Deut 10:8.

[15:19]  ¹⁷ tn Heb “you shall be as my mouth.”

[15:19]  ¹⁸ tn Heb “They must turn/return to you and you must not turn/return to them.”

[15:20]  ¹⁹ sn See 1:18. The Lord renews his promise of protection and reiterates his call to Jeremiah.

[2:6]  ²⁰ tn Heb “True teaching was in his mouth”; cf. NASB, NRSV “True instruction (doctrine NAB) was in his mouth.”

[2:7]  ²¹ tn Heb “from his mouth” (so NAB, NASB, NRSV).

[19:28]  ²² tn Here δέ (de) has not been translated.

[19:28]  ²³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ²⁴ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ²⁵ sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:30]  ²⁶ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ²⁷ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:1]  ²⁸ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[1:2]  ²⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³¹ tn Or “Grace to you and peace.”

[1:2]  ³² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ³³ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[3:21]  ³⁴ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ³⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ³⁶ tn Grk “I will give [grant] to him.”

[3:21]  ³⁷ tn Or “have been victorious”; traditionally, “have overcome.”