Luke 7:28

7:28 I tell you, among those born of women no one is greater ¹  than John. ²  Yet the one who is least ³  in the kingdom of God ⁴  is greater than he is.”

Luke 14:11

14:11 For everyone who exalts himself will be humbled, but ⁵  the one who humbles ⁶  himself will be exalted.”

Luke 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ⁷  on thrones judging ⁸  the twelve tribes of Israel.

Proverbs 18:12

18:12 Before destruction the heart ⁹  of a person is proud,

but humility comes ¹⁰  before honor. ¹¹ 

Matthew 19:28

19:28 Jesus ¹²  said to them, “I tell you the truth: ¹³  In the age when all things are renewed, ¹⁴  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ¹⁵  the twelve tribes of Israel.

Matthew 23:11-12

23:11 The ¹⁶  greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Matthew 23:1

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples,

Matthew 5:3-4

5:3 “Blessed ¹⁷  are the poor in spirit, ¹⁸  for the kingdom of heaven belongs ¹⁹  to them.

5:4 “Blessed are those who mourn, for they will be comforted. ²⁰ 

Matthew 5:6

5:6 “Blessed are those who hunger ²¹  and thirst for righteousness, for they will be satisfied.

Revelation 3:21

3:21 I will grant the one ²²  who conquers ²³  permission ²⁴  to sit with me on my throne, just as I too conquered ²⁵  and sat down with my Father on his throne.

Revelation 21:14

21:14 The ²⁶  wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

[7:28]  ¹ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ² tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ³ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ⁴ sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[14:11]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ⁶ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[22:30]  ⁷ 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]  ⁸ 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.

[18:12]  ⁹ sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities – the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.

[18:12]  ¹⁰ tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”

[18:12]  ¹¹ sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).

[19:28]  ¹² tn Here δέ (de) has not been translated.

[19:28]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ¹⁴ 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]  ¹⁵ 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.

[23:11]  ¹⁶ tn Here δέ (de) has not been translated.

[5:3]  ¹⁷ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[5:3]  ¹⁸ sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[5:3]  ¹⁹ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

[5:4]  ²⁰ sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[5:6]  ²¹ sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[3:21]  ²² tn Grk “The one who conquers, to him I will grant.”

[3:21]  ²³ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ²⁴ tn Grk “I will give [grant] to him.”

[3:21]  ²⁵ tn Or “have been victorious”; traditionally, “have overcome.”

[21:14]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.