John 8:39

8:39 They answered him, ¹  “Abraham is our father!” ²  Jesus replied, ³  “If you are ⁴  Abraham’s children, you would be doing ⁵  the deeds of Abraham.

Leviticus 25:42

25:42 Since they are my servants whom I brought out from the land of Egypt, they must not be sold in a slave sale. ⁶ 

Matthew 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Luke 16:24-26

16:24 So ⁷  he called out, ⁸  ‘Father Abraham, have mercy on me, and send Lazarus ⁹  to dip the tip of his finger ¹⁰  in water and cool my tongue, because I am in anguish ¹¹  in this fire.’ ¹²  16:25 But Abraham said, ‘Child, ¹³  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ¹⁴  16:26 Besides all this, ¹⁵  a great chasm ¹⁶  has been fixed between us, ¹⁷  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

[8:39]  ¹ tn Grk “They answered and said to him.”

[8:39]  ² tn Or “Our father is Abraham.”

[8:39]  ³ tn Grk “Jesus said to them.”

[8:39]  ⁴ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ⁵ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[25:42]  ⁶ tn Or perhaps reflexive Niphal rather than passive, “they shall not sell themselves [as in] a slave sale.”

[16:24]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁸ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁹ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹⁰ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹¹ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹² sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ¹³ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹⁴ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ¹⁵ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ¹⁶ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ¹⁷ tn Grk “between us and you.”