John 1:36-39

1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” ¹  1:37 When John’s ²  two disciples heard him say this, ³  they followed Jesus. ⁴  1:38 Jesus turned around and saw them following and said to them, “What do you want?” ⁵  So they said to him, “Rabbi” (which is translated Teacher), ⁶  “where are you staying?” 1:39 Jesus ⁷  answered, ⁸  “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. ⁹ 

John 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ¹⁰  at the last day.” ¹¹ 

Matthew 2:2

2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose ¹²  and have come to worship him.”

Matthew 8:9-12

8:9 For I too am a man under authority, with soldiers under me. ¹³  I say to this one, ‘Go’ and he goes, ¹⁴  and to another ‘Come’ and he comes, and to my slave ¹⁵  ‘Do this’ and he does it.” ¹⁶  8:10 When ¹⁷  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ¹⁸  I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet ¹⁹  with Abraham, Isaac, and Jacob ²⁰  in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ²¹ 

Matthew 12:19-21

12:19 He will not quarrel or cry out,

nor will anyone hear his voice in the streets.

12:20 He will not break a bruised reed or extinguish a smoldering wick,

until he brings justice to victory.

12:21 And in his name the Gentiles ²²  will hope.” ²³ 

Matthew 15:22-28

15:22 A ²⁴  Canaanite woman from that area came ²⁵  and cried out, ²⁶  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 15:23 But he did not answer her a word. Then ²⁷  his disciples came and begged him, ²⁸  “Send her away, because she keeps on crying out after us.” 15:24 So ²⁹  he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down ³⁰  before him and said, ³¹  “Lord, help me!” 15:26 “It is not right ³²  to take the children’s bread and throw it to the dogs,” ³³  he said. ³⁴  15:27 “Yes, Lord,” she replied, ³⁵  “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then ³⁶  Jesus answered her, “Woman, ³⁷  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Luke 19:2-4

19:2 Now ³⁸  a man named Zacchaeus was there; he was a chief tax collector ³⁹  and was rich. 19:3 He ⁴⁰  was trying to get a look at Jesus, ⁴¹  but being a short man he could not see over the crowd. ⁴²  19:4 So ⁴³  he ran on ahead and climbed up into a sycamore tree ⁴⁴  to see him, because Jesus ⁴⁵  was going to pass that way.

Romans 15:8-12

15:8 For I tell you that Christ has become a servant of the circumcised ⁴⁶  on behalf of God’s truth to confirm the promises made to the fathers, ⁴⁷  15:9 and thus the Gentiles glorify God for his mercy. ⁴⁸  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁴⁹  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ⁵⁰  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ⁵¹  15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ⁵² 

[1:36]  ¹ sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.

[1:37]  ² tn Grk “his”; the referent (John) has been specified in the translation for clarity.

[1:37]  ³ tn Grk “And the two disciples heard him speaking.”

[1:37]  ⁴ sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[1:38]  ⁵ tn Grk “What are you seeking?”

[1:38]  ⁶ sn This is a parenthetical note by the author.

[1:39]  ⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:39]  ⁸ tn Grk “said to them.”

[1:39]  ⁹ tn Grk “about the tenth hour.”

[6:40]  ¹⁰ tn Or “resurrect him,” or “make him live again.”

[6:40]  ¹¹ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[2:2]  ¹² tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).

[8:9]  ¹³ tn Grk “having soldiers under me.”

[8:9]  ¹⁴ sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[8:9]  ¹⁵ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[8:9]  ¹⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[8:10]  ¹⁷ tn Here δέ (de) has not been translated.

[8:10]  ¹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:11]  ¹⁹ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  ²⁰ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:12]  ²¹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[12:21]  ²² tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[12:21]  ²³ sn Verses 18-21 are a quotation from Isa 42:1-4.

[15:22]  ²⁴ tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[15:22]  ²⁵ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ²⁶ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[15:23]  ²⁷ tn Here καί (kai) has been translated as “Then.”

[15:23]  ²⁸ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[15:24]  ²⁹ tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.

[15:25]  ³⁰ tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).

[15:25]  ³¹ tn Grk “she bowed down to him, saying.”

[15:26]  ³² tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ³³ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  ³⁴ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:27]  ³⁵ tn Grk “she said.”

[15:28]  ³⁶ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ³⁷ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[19:2]  ³⁸ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[19:2]  ³⁹ sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[19:3]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ⁴¹ tn Grk “He was trying to see who Jesus was.”

[19:3]  ⁴² tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:4]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ⁴⁴ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ⁴⁵ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[15:8]  ⁴⁶ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ⁴⁷ tn Or “to the patriarchs.”

[15:9]  ⁴⁸ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ⁴⁹ sn A quotation from Ps 18:49.

[15:10]  ⁵⁰ sn A quotation from Deut 32:43.

[15:11]  ⁵¹ sn A quotation from Ps 117:1.

[15:12]  ⁵² sn A quotation from Isa 11:10.