Luke 13:28-29

13:28 There will be weeping and gnashing of teeth ¹  when you see Abraham, Isaac, Jacob, ²  and all the prophets in the kingdom of God ³  but you yourselves thrown out. ⁴  13:29 Then ⁵  people ⁶  will come from east and west, and from north and south, and take their places at the banquet table ⁷  in the kingdom of God. ⁸ 

Luke 16:23-31

16:23 And in hell, ⁹  as he was in torment, ¹⁰  he looked up ¹¹  and saw Abraham far off with Lazarus at his side. ¹²  16:24 So ¹³  he called out, ¹⁴  ‘Father Abraham, have mercy on me, and send Lazarus ¹⁵  to dip the tip of his finger ¹⁶  in water and cool my tongue, because I am in anguish ¹⁷  in this fire.’ ¹⁸  16:25 But Abraham said, ‘Child, ¹⁹  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. ²⁰  16:26 Besides all this, ²¹  a great chasm ²²  has been fixed between us, ²³  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So ²⁴  the rich man ²⁵  said, ‘Then I beg you, father – send Lazarus ²⁶  to my father’s house 16:28 (for I have five brothers) to warn ²⁷  them so that they don’t come ²⁸  into this place of torment.’ 16:29 But Abraham said, ²⁹  ‘They have Moses and the prophets; they must respond to ³⁰  them.’ 16:30 Then ³¹  the rich man ³²  said, ‘No, father Abraham, but if someone from the dead ³³  goes to them, they will repent.’ 16:31 He ³⁴  replied to him, ‘If they do not respond to ³⁵  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ³⁶ 

Isaiah 48:1-2

The Lord Appeals to the Exiles

48:1 Listen to this, O family of Jacob, ³⁷ 

you who are called by the name ‘Israel,’

and are descended from Judah, ³⁸ 

who take oaths in the name of the Lord,

and invoke ³⁹  the God of Israel –

but not in an honest and just manner. ⁴⁰ 

48:2 Indeed, they live in the holy city; ⁴¹ 

they trust in ⁴²  the God of Israel,

whose name is the Lord who commands armies.

Jeremiah 7:4-10

7:4 Stop putting your confidence in the false belief that says, ⁴³  “We are safe! ⁴⁴  The temple of the Lord is here! The temple of the Lord is here! The temple of the Lord is here!” ⁴⁵  7:5 You must change ⁴⁶  the way you have been living and do what is right. You must treat one another fairly. ⁴⁷  7:6 Stop oppressing foreigners who live in your land, children who have lost their fathers, and women who have lost their husbands. ⁴⁸  Stop killing innocent people ⁴⁹  in this land. Stop paying allegiance to ⁵⁰  other gods. That will only bring about your ruin. ⁵¹  7:7 If you stop doing these things, ⁵²  I will allow you to continue to live in this land ⁵³  which I gave to your ancestors as a lasting possession. ⁵⁴ 

7:8 “‘But just look at you! ⁵⁵  You are putting your confidence in a false belief ⁵⁶  that will not deliver you. ⁵⁷  7:9 You steal. ⁵⁸  You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to ⁵⁹  other gods whom you have not previously known. 7:10 Then you come and stand in my presence in this temple I have claimed as my own ⁶⁰  and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! ⁶¹ 

John 8:33

8:33 “We are descendants ⁶²  of Abraham,” they replied, ⁶³  “and have never been anyone’s slaves! How can you say, ⁶⁴  ‘You will become free’?”

Romans 4:16

4:16 For this reason it is by faith so that it may be by grace, ⁶⁵  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ⁶⁶  who is the father of us all

Romans 9:7

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ⁶⁷ 

[13:28]  ¹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ² 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.

[13:28]  ³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ⁴ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:29]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ⁶ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ⁷ 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 accompanying those who are included as the people of God at the end.

[13:29]  ⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:23]  ⁹ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ¹⁰ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹¹ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ¹² tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[16:24]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁴ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹⁸ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ¹⁹ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

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

[16:26]  ²¹ 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]  ²² sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ²³ tn Grk “between us and you.”

[16:27]  ²⁴ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ²⁵ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ²⁶ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[16:28]  ²⁷ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ²⁸ tn Grk “lest they also come.”

[16:29]  ²⁹ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ³⁰ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[16:30]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ³² tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ³³ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[16:31]  ³⁴ tn Here δέ (de) has not been translated.

[16:31]  ³⁵ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ³⁶ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[48:1]  ³⁷ tn Heb “house of Jacob”; TEV, CEV “people of Israel.”

[48:1]  ³⁸ tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsa^a, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.

[48:1]  ³⁹ tn Heb “cause to remember”; KJV, ASV “make mention of.”

[48:1]  ⁴⁰ tn Heb “not in truth and not in righteousness.”

[48:2]  ⁴¹ tn Heb “they call themselves [or “are called”] from the holy city.” The precise meaning of the statement is uncertain. The Niphal of קָרָא (qara’) is combined with the preposition מִן (min) only here. When the Qal of קָרָא is used with מִן, the preposition often indicates the place from which one is summoned (see 46:11). So one could translate, “from the holy city they are summoned,” meaning that they reside there.

[48:2]  ⁴² tn Heb “lean on” (so NASB, NRSV); NAB, NIV “rely on.”

[7:4]  ⁴³ tn Heb “Stop trusting in lying words which say.”

[7:4]  ⁴⁴ tn The words “We are safe!” are not in the text but are supplied in the translation for clarity.

[7:4]  ⁴⁵ tn Heb “The temple of the Lord, the temple of the Lord, the temple of the Lord are these (i.e., these buildings).” Elsewhere triple repetition seems to mark a kind of emphasis (cf. Isa 6:3; Jer 22:29; Ezek 21:27 [32 HT]). The triple repetition that follows seems to be Jeremiah’s way of mocking the (false) sense of security that people had in the invincibility of Jerusalem because God dwelt in the temple. They appeared to be treating the temple as some kind of magical charm. A similar feeling had grown up around the ark in the time of the judges (cf. 1 Sam 3:3) and the temple and city of Jerusalem in Micah’s day (cf. Mic 3:11). It is reflected also in some of the Psalms (cf., e.g., Ps 46, especially v. 5).

[7:5]  ⁴⁶ tn The infinitive absolute precedes the finite verb for emphasis.

[7:5]  ⁴⁷ tn Heb “you must do justice between a person and his fellow/neighbor.” The infinitive absolute precedes the finite verb for emphasis.

[7:6]  ⁴⁸ tn Heb “Stop oppressing foreigner, orphan, and widow.”

[7:6]  ⁴⁹ tn Heb “Stop shedding innocent blood.”

[7:6]  ⁵⁰ tn Heb “going/following after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[7:6]  ⁵¹ tn Heb “going after other gods to your ruin.”

[7:7]  ⁵² tn The translation uses imperatives in vv. 5-6 followed by the phrase, “If you do all this,” to avoid the long and complex sentence structure of the Hebrew sentence which has a series of conditional clauses in vv. 5-6 followed by a main clause in v. 7.

[7:7]  ⁵³ tn Heb “live in this place, in this land.”

[7:7]  ⁵⁴ tn Heb “gave to your fathers [with reference to] from ancient times even unto forever.”

[7:8]  ⁵⁵ tn Heb “Behold!”

[7:8]  ⁵⁶ tn Heb “You are trusting in lying words.” See the similar phrase in v. 4 and the note there.

[7:8]  ⁵⁷ tn Heb “not profit [you].”

[7:9]  ⁵⁸ tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.

[7:9]  ⁵⁹ tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[7:10]  ⁶⁰ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:10]  ⁶¹ tn Or “‘We are safe!’ – safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”

[8:33]  ⁶² tn Grk “We are the seed” (an idiom).

[8:33]  ⁶³ tn Grk “They answered to him.”

[8:33]  ⁶⁴ tn Or “How is it that you say.”

[4:16]  ⁶⁵ tn Grk “that it might be according to grace.”

[4:16]  ⁶⁶ tn Grk “those who are of the faith of Abraham.”

[9:7]  ⁶⁷ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.