Malachi 4:1
Context4:1 (3:19) 1 “For indeed the day 2 is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It 3 will not leave even a root or branch.
Amos 5:18-20
Context5:18 Woe 4 to those who wish for the day of the Lord!
Why do you want the Lord’s day of judgment to come?
It will bring darkness, not light.
5:19 Disaster will be inescapable, 5
as if a man ran from a lion only to meet a bear,
then escaped 6 into a house,
leaned his hand against the wall,
and was bitten by a poisonous snake.
5:20 Don’t you realize the Lord’s day of judgment will bring 7 darkness, not light –
gloomy blackness, not bright light?
Matthew 3:7-12
Context3:7 But when he saw many Pharisees 8 and Sadducees 9 coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath? 3:8 Therefore produce fruit 10 that proves your 11 repentance, 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! 3:10 Even now the ax is laid at 12 the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.
3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy 13 to carry his sandals. He will baptize you with the Holy Spirit and fire. 14 3:12 His winnowing fork 15 is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, 16 but the chaff he will burn up with inextinguishable fire.” 17
Matthew 21:31-44
Context21:31 Which of the two did his father’s will?” They said, “The first.” 18 Jesus said to them, “I tell you the truth, 19 tax collectors 20 and prostitutes will go ahead of you into the kingdom of God! 21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although 21 you saw this, you did not later change your minds 22 and believe him.
21:33 “Listen to another parable: There was a landowner 23 who planted a vineyard. 24 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 25 he leased it to tenant farmers 26 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 27 to the tenants to collect his portion of the crop. 28 21:35 But the tenants seized his slaves, beat one, 29 killed another, and stoned another. 21:36 Again he sent other slaves, more than the first, and they treated them the same way. 21:37 Finally he sent his son to them, 30 saying, ‘They will respect my son.’ 21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’ 21:39 So 31 they seized him, 32 threw him out of the vineyard, 33 and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?” 21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”
21:42 Jesus said to them, “Have you never read in the scriptures:
‘The stone the builders rejected has become the cornerstone. 34
This is from the Lord, and it is marvelous in our eyes’? 35
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 36 who will produce its fruit. 21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” 37
Matthew 23:13-35
Context23:13 “But woe to you, experts in the law 38 and you Pharisees, hypocrites! 39 You keep locking people out of the kingdom of heaven! 40 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 4123:15 “Woe to you, experts in the law 42 and you Pharisees, hypocrites! You cross land and sea to make one convert, 43 and when you get one, 44 you make him twice as much a child of hell 45 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 46 But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. 47 But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.
23:23 “Woe to you, experts in the law 48 and you Pharisees, hypocrites! You give a tenth 49 of mint, dill, and cumin, 50 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 51 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 52
23:25 “Woe to you, experts in the law 53 and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, 54 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 55 and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 56 23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
23:29 “Woe to you, experts in the law 57 and you Pharisees, hypocrites! You 58 build tombs for the prophets and decorate the graves 59 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 60 we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? 61
23:34 “For this reason I 62 am sending you prophets and wise men and experts in the law, 63 some of whom you will kill and crucify, 64 and some you will flog 65 in your synagogues 66 and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 67 whom you murdered between the temple and the altar.
Matthew 25:10
Context25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then 68 the door was shut.
Luke 2:34
Context2:34 Then 69 Simeon blessed them and said to his mother Mary, “Listen carefully: 70 This child 71 is destined to be the cause of the falling and rising 72 of many in Israel and to be a sign that will be rejected. 73
Luke 3:9
Context3:9 Even now the ax is laid at the root of the trees, 74 and every tree that does not produce good fruit will be 75 cut down and thrown into the fire.”
Luke 3:17
Context3:17 His winnowing fork 76 is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 77 but the chaff he will burn up with inextinguishable fire.” 78
Luke 7:23
Context7:23 Blessed is anyone 79 who takes no offense at me.”
Luke 11:37-47
Context11:37 As he spoke, 80 a Pharisee 81 invited Jesus 82 to have a meal with him, so he went in and took his place at the table. 83 11:38 The 84 Pharisee was astonished when he saw that Jesus 85 did not first wash his hands 86 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 87 the outside of the cup and the plate, but inside you are full of greed and wickedness. 88 11:40 You fools! 89 Didn’t the one who made the outside make the inside as well? 90 11:41 But give from your heart to those in need, 91 and 92 then everything will be clean for you. 93
11:42 “But woe to you Pharisees! 94 You give a tenth 95 of your mint, 96 rue, 97 and every herb, yet you neglect justice 98 and love for God! But you should have done these things without neglecting the others. 99 11:43 Woe to you Pharisees! You love the best seats 100 in the synagogues 101 and elaborate greetings 102 in the marketplaces! 11:44 Woe to you! 103 You are like unmarked graves, and people 104 walk over them without realizing it!” 105
11:45 One of the experts in religious law 106 answered him, “Teacher, when you say these things you insult 107 us too.” 11:46 But Jesus 108 replied, 109 “Woe to you experts in religious law as well! 110 You load people 111 down with burdens difficult to bear, yet you yourselves refuse to touch 112 the burdens with even one of your fingers! 11:47 Woe to you! You build 113 the tombs of the prophets whom your ancestors 114 killed.
Luke 11:52-54
Context11:52 Woe to you experts in religious law! You have taken away 115 the key to knowledge! You did not go in yourselves, and you hindered 116 those who were going in.”
11:53 When he went out from there, the experts in the law 117 and the Pharisees began to oppose him bitterly, 118 and to ask him hostile questions 119 about many things, 11:54 plotting against 120 him, to catch 121 him in something he might say.
Luke 21:36
Context21:36 But stay alert at all times, 122 praying that you may have strength to escape all these things that must 123 happen, and to stand before the Son of Man.”
John 6:42-44
Context6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” 6:43 Jesus replied, 124 “Do not complain about me to one another. 125 6:44 No one can come to me unless the Father who sent me draws him, 126 and I will raise him up at the last day.
John 8:41-48
Context8:41 You people 127 are doing the deeds of your father.”
Then 128 they said to Jesus, 129 “We were not born as a result of immorality! 130 We have only one Father, God himself.” 8:42 Jesus replied, 131 “If God were your Father, you would love me, for I have come from God and am now here. 132 I 133 have not come on my own initiative, 134 but he 135 sent me. 8:43 Why don’t you understand what I am saying? It is because you cannot accept 136 my teaching. 137 8:44 You people 138 are from 139 your father the devil, and you want to do what your father desires. 140 He 141 was a murderer from the beginning, and does not uphold the truth, 142 because there is no truth in him. Whenever he lies, 143 he speaks according to his own nature, 144 because he is a liar and the father of lies. 145 8:45 But because I am telling you 146 the truth, you do not believe me. 8:46 Who among you can prove me guilty 147 of any sin? 148 If I am telling you 149 the truth, why don’t you believe me? 8:47 The one who belongs to 150 God listens and responds 151 to God’s words. You don’t listen and respond, 152 because you don’t belong to God.” 153
8:48 The Judeans 154 replied, 155 “Aren’t we correct in saying 156 that you are a Samaritan and are possessed by a demon?” 157
John 8:55
Context8:55 Yet 158 you do not know him, but I know him. If I were to say that I do not know him, 159 I would be a liar like you. But I do know him, and I obey 160 his teaching. 161
John 9:39-41
Context9:39 Jesus 162 said,] 163 “For judgment I have come into this world, so that those who do not see may gain their sight, 164 and the ones who see may become blind.”
9:40 Some of the Pharisees 165 who were with him heard this 166 and asked him, 167 “We are not blind too, are we?” 168 9:41 Jesus replied, 169 “If you were blind, you would not be guilty of sin, 170 but now because you claim that you can see, 171 your guilt 172 remains.” 173
John 15:22-24
Context15:22 If I had not come and spoken to them, they would not be guilty of sin. 174 But they no longer have any excuse for their sin. 15:23 The one who hates me hates my Father too. 15:24 If I had not performed 175 among them the miraculous deeds 176 that no one else did, they would not be guilty of sin. 177 But now they have seen the deeds 178 and have hated both me and my Father. 179
Acts 7:52-54
Context7:52 Which of the prophets did your ancestors 180 not persecute? 181 They 182 killed those who foretold long ago the coming of the Righteous One, 183 whose betrayers and murderers you have now become! 184 7:53 You 185 received the law by decrees given by angels, 186 but you did not obey 187 it.” 188
7:54 When they heard these things, they became furious 189 and ground their teeth 190 at him.
Romans 9:31-33
Context9:31 but Israel even though pursuing 191 a law of righteousness 192 did not attain it. 193 9:32 Why not? Because they pursued 194 it not by faith but (as if it were possible) by works. 195 They stumbled over the stumbling stone, 196 9:33 just as it is written,
“Look, I am laying in Zion a stone that will cause people to stumble
and a rock that will make them fall, 197
yet the one who believes in him will not be put to shame.” 198
Romans 11:5-10
Context11:5 So in the same way at the present time there is a remnant chosen by grace. 11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace. 11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The 199 rest were hardened, 11:8 as it is written,
“God gave them a spirit of stupor,
eyes that would not see and ears that would not hear,
to this very day.” 200
11:9 And David says,
“Let their table become a snare and trap,
a stumbling block and a retribution for them;
11:10 let their eyes be darkened so that they may not see,
and make their backs bend continually.” 201
Hebrews 10:28-29
Context10:28 Someone who rejected the law of Moses was put to death 202 without mercy on the testimony of two or three witnesses. 203 10:29 How much greater punishment do you think that person deserves who has contempt for 204 the Son of God, and profanes 205 the blood of the covenant that made him holy, 206 and insults the Spirit of grace?
Hebrews 12:25
Context12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?
Hebrews 12:1
Context12:1 Therefore, since we are surrounded by such a great cloud of witnesses, 207 we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,
Hebrews 2:7-8
Context2:7 You made him lower than the angels for a little while.
You crowned him with glory and honor. 208
2:8 You put all things under his control.” 209
For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, 210
Revelation 1:6-7
Context1:6 and has appointed 211 us as a kingdom, 212 as priests 213 serving his God and Father – to him be the glory and the power for ever and ever! 214 Amen.
1:7 (Look! He is returning with the clouds, 215
and every eye will see him,
even 216 those who pierced him, 217
and all the tribes 218 on the earth will mourn because 219 of him.
This will certainly come to pass! 220 Amen.) 221
Revelation 6:17
Context6:17 because the great day of their 222 wrath has come, and who is able to withstand it?” 223
[4:1] 1 sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3.
[4:1] 2 sn This day is the well-known “day of the
[4:1] 3 tn Heb “so that it” (so NASB, NRSV). For stylistic reasons a new sentence was begun here in the translation.
[5:18] 4 tn The term הוֹי (hoy, “woe”) was used when mourning the dead (see the note on the word “dead” in 5:16). The prophet here either engages in role playing and mourns the death of the nation in advance or sarcastically taunts those who hold to this misplaced belief.
[5:19] 5 tn The words “Disaster will be inescapable” are supplied in the translation for clarification.
[5:19] 6 tn Heb “went” (so KJV, NRSV).
[5:20] 7 tn Heb “Will not the day of the Lord be.”
[3:7] 8 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[3:7] 9 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
[3:8] 10 sn Fruit worthy of repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.
[3:8] 11 tn Grk “fruit worthy of.”
[3:10] 12 sn Laid at the root. That is, placed and aimed, ready to begin cutting.
[3:11] 13 tn Grk “of whom I am not worthy.”
[3:11] 14 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
[3:12] 15 sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
[3:12] 16 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).
[3:12] 17 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[21:31] 18 tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western
[21:31] 19 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 20 sn See the note on tax collectors in 5:46.
[21:32] 21 tn Here δέ (de) has not been translated.
[21:32] 22 sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.
[21:33] 23 tn The term here refers to the owner and manager of a household.
[21:33] 24 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[21:33] 25 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 26 sn The leasing of land to tenant farmers was common in this period.
[21:34] 27 tn See the note on the word “slave” in 8:9.
[21:34] 28 tn Grk “to collect his fruits.”
[21:35] 29 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 30 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 31 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.
[21:39] 32 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 33 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 34 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[21:42] 35 sn A quotation from Ps 118:22-23.
[21:43] 36 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 37 tc A few witnesses, especially of the Western text (D 33 it sys Or Eussyr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë1,13 Ï lat syc,p,h co and should be included as authentic.
[23:13] 38 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 39 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
[23:13] 40 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 41 tc The most important
[23:15] 42 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 43 tn Or “one proselyte.”
[23:15] 44 tn Grk “when he becomes [one].”
[23:15] 45 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
[23:16] 46 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 47 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 48 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 49 tn Or “you tithe mint.”
[23:23] 50 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 51 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[23:24] 52 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 53 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 54 tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 Ë13 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë1 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* Ë13 al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.
[23:27] 55 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 56 sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.
[23:29] 57 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 58 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 59 tn Or perhaps “the monuments” (see L&N 7.75-76).
[23:30] 60 tn Grk “fathers” (so also in v. 32).
[23:33] 61 tn Grk “the judgment of Gehenna.”
[23:34] 62 tn Grk “behold I am sending.” 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).
[23:34] 63 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 64 sn See the note on crucified in 20:19.
[23:34] 65 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[23:34] 66 sn See the note on synagogues in 4:23.
[23:35] 67 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[25:10] 68 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 71 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 72 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 73 tn Grk “and for a sign of contradiction.”
[3:9] 74 sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).
[3:9] 75 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
[3:17] 76 sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
[3:17] 77 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
[3:17] 78 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[11:37] 80 tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
[11:37] 81 sn See the note on Pharisees in 5:17.
[11:37] 82 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 83 tn Grk “and reclined 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.
[11:38] 84 tn Here δέ (de) has not been translated.
[11:38] 85 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 86 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.
[11:39] 87 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
[11:40] 89 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
[11:40] 90 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
[11:41] 91 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.
[11:41] 92 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[11:41] 93 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
[11:42] 94 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
[11:42] 95 tn Or “you tithe mint.”
[11:42] 96 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 97 tn Grk “and rue.” 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.
[11:42] 98 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 99 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 100 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.
[11:43] 101 sn See the note on synagogues in 4:15.
[11:43] 102 tn Grk “and the greetings.”
[11:44] 103 tc Most
[11:44] 104 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 105 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
[11:45] 106 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 107 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 108 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 110 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 111 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 112 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
[11:47] 113 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).
[11:47] 114 tn Or “forefathers”; Grk “fathers.”
[11:52] 115 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
[11:52] 116 tn Or “you tried to prevent.”
[11:53] 117 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 119 tn For this term see L&N 33.183.
[11:54] 120 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 121 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.
[21:36] 122 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 123 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[6:43] 124 tn Grk “answered and said to them.”
[6:43] 125 tn Or “Do not grumble among yourselves.” The words “about me” are supplied to clarify the translation “complain to one another” (otherwise the Jewish opponents could be understood to be complaining about one another, rather than complaining to one another about Jesus).
[6:44] 126 tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).
[8:41] 127 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
[8:41] 128 tc ‡ Important and early witnesses (א B L W 070 it sys,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì66,75 C D Θ Ψ 0250 Ë13 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA27 has the conjunction in brackets, indicating some doubt as to its authenticity.
[8:41] 129 tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.
[8:41] 130 sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.
[8:42] 131 tn Grk “Jesus said to them.”
[8:42] 132 tn Or “I came from God and have arrived.”
[8:42] 133 tn Grk “For I.” Here γάρ (gar) has not been translated.
[8:42] 134 tn Grk “from myself.”
[8:42] 135 tn Grk “that one” (referring to God).
[8:43] 136 tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.
[8:44] 138 tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
[8:44] 139 tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).
[8:44] 140 tn Grk “the desires of your father you want to do.”
[8:44] 141 tn Grk “That one” (referring to the devil).
[8:44] 142 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
[8:44] 143 tn Grk “Whenever he speaks the lie.”
[8:44] 144 tn Grk “he speaks from his own.”
[8:44] 145 tn Grk “because he is a liar and the father of it.”
[8:45] 146 tn Or “because I tell you.”
[8:46] 147 tn Or “can convict me.”
[8:46] 148 tn Or “of having sinned”; Grk “of sin.”
[8:46] 149 tn Or “if I tell you.”
[8:47] 150 tn Grk “who is of.”
[8:47] 151 tn Grk “to God hears” (in the sense of listening to something and responding to it).
[8:47] 152 tn Grk “you do not hear” (in the sense of listening to something and responding to it).
[8:47] 153 tn Grk “you are not of God.”
[8:48] 154 tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.
[8:48] 155 tn Grk “answered and said to him.”
[8:48] 156 tn Grk “Do we not say rightly.”
[8:48] 157 tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.
[8:55] 158 tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.
[8:55] 159 tn Grk “If I say, ‘I do not know him.’”
[9:39] 162 tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[9:39] 163 tc ‡ Some early and important witnesses (Ì75 א* W b sams ac2 mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì75 here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other
[9:39] 164 tn Or “that those who do not see may see.”
[9:40] 165 sn See the note on Pharisees in 1:24.
[9:40] 166 tn Grk “heard these things.”
[9:40] 167 tn Grk “and said to him.”
[9:40] 168 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are we?”).
[9:41] 169 tn Grk “Jesus said to them.”
[9:41] 170 tn Grk “you would not have sin.”
[9:41] 171 tn Grk “now because you say, ‘We see…’”
[9:41] 173 sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).
[15:22] 174 tn Grk “they would not have sin” (an idiom).
[15:24] 175 tn Or “If I had not done.”
[15:24] 176 tn Grk “the works.”
[15:24] 177 tn Grk “they would not have sin” (an idiom).
[15:24] 178 tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.
[15:24] 179 tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.
[7:52] 180 tn Or “forefathers”; Grk “fathers.”
[7:52] 181 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 182 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[7:52] 183 sn The Righteous One is a reference to Jesus Christ.
[7:52] 184 sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
[7:53] 185 tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[7:53] 186 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.
[7:53] 187 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[7:53] 188 tn Or “did not obey it.”
[7:54] 189 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
[7:54] 190 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
[9:31] 191 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
[9:31] 192 tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).
[9:31] 193 tn Grk “has not attained unto the law.”
[9:32] 194 tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.
[9:32] 195 tc Most
[9:32] 196 tn Grk “the stone of stumbling.”
[9:33] 197 tn Grk “a stone of stumbling and a rock of offense.”
[9:33] 198 sn A quotation from Isa 28:16; 8:14.
[11:7] 199 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 200 sn A quotation from Deut 29:4; Isa 29:10.
[11:10] 201 sn A quotation from Ps 69:22-23.
[10:28] 203 sn An allusion to Deut 17:6.
[10:29] 204 tn Grk “tramples under foot.”
[10:29] 205 tn Grk “regarded as common.”
[10:29] 206 tn Grk “by which he was made holy.”
[12:1] 207 tn Grk “having such a great cloud of witnesses surrounding us.”
[2:7] 208 tc Several witnesses, many of them early and important (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other
[2:8] 209 tn Grk “you subjected all things under his feet.”
[2:8] 210 sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.
[1:6] 211 tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).
[1:6] 212 tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).
[1:6] 213 tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.
[1:6] 214 tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in Ì18 A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).
[1:7] 215 sn An allusion to Dan 7:13.
[1:7] 216 tn Here καί (kai) was translated as ascensive.
[1:7] 217 sn An allusion to Zech 12:10.
[1:7] 218 tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).
[1:7] 219 tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
[1:7] 220 tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.
[1:7] 221 sn These lines are placed in parentheses because they form an aside to the main argument.
[6:17] 222 tc Most
[6:17] 223 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).