Mark 6:6

6:6 And he was amazed because of their unbelief. Then ¹  he went around among the villages and taught.

Luke 16:29-31

16:29 But Abraham said, ²  ‘They have Moses and the prophets; they must respond to ³  them.’ 16:30 Then ⁴  the rich man ⁵  said, ‘No, father Abraham, but if someone from the dead ⁶  goes to them, they will repent.’ 16:31 He ⁷  replied to him, ‘If they do not respond to ⁸  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ⁹ 

Luke 22:67-70

22:67 and said, “If ¹⁰  you are the Christ, ¹¹  tell us.” But he said to them, “If ¹²  I tell you, you will not ¹³  believe, 22:68 and if ¹⁴  I ask you, you will not ¹⁵  answer. 22:69 But from now on ¹⁶  the Son of Man will be seated at the right hand ¹⁷  of the power ¹⁸  of God.” 22:70 So ¹⁹  they all said, “Are you the Son of God, ²⁰  then?” He answered ²¹  them, “You say ²²  that I am.”

John 12:37-43

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ²³  had performed ²⁴  so many miraculous signs before them, they still refused to believe in him, 12:38 so that the word ²⁵  of Isaiah the prophet would be fulfilled. He said, ²⁶  “Lord, who has believed our message, and to whom has the arm of the Lord ²⁷  been revealed?” ²⁸  12:39 For this reason they could not believe, ²⁹  because again Isaiah said,

12:40 “He has blinded their eyes

and hardened their heart, ³⁰ 

so that they would not see with their eyes

and understand with their heart, ³¹ 

and turn to me, ³²  and I would heal them.” ³³ 

12:41 Isaiah said these things because he saw Christ’s ³⁴  glory, and spoke about him.

12:42 Nevertheless, even among the rulers ³⁵  many believed in him, but because of the Pharisees ³⁶  they would not confess Jesus to be the Christ, ³⁷  so that they would not be put out of ³⁸  the synagogue. ³⁹  12:43 For they loved praise ⁴⁰  from men more than praise ⁴¹  from God.

[6:6]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:29]  ² tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ³ 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]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ⁵ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ⁶ 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]  ⁷ tn Here δέ (de) has not been translated.

[16:31]  ⁸ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ⁹ 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.

[22:67]  ¹⁰ tn This is a first class condition in the Greek text.

[22:67]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  ¹² tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ¹³ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:68]  ¹⁴ tn This is also a third class condition in the Greek text.

[22:68]  ¹⁵ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:69]  ¹⁶ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ¹⁷ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ¹⁸ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[22:70]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ²⁰ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ²¹ tn Grk “He said to them.”

[22:70]  ²² sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[12:37]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ²⁴ tn Or “done.”

[12:38]  ²⁵ tn Or “message.”

[12:38]  ²⁶ tn Grk “who said.”

[12:38]  ²⁷ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ²⁸ sn A quotation from Isa 53:1.

[12:39]  ²⁹ sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.

[12:40]  ³⁰ tn Or “closed their mind.”

[12:40]  ³¹ tn Or “their mind.”

[12:40]  ³² tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ³³ sn A quotation from Isa 6:10.

[12:41]  ³⁴ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).

[12:42]  ³⁵ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ³⁶ sn See the note on Pharisees in 1:24.

[12:42]  ³⁷ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  ³⁸ tn Or “be expelled from.”

[12:42]  ³⁹ sn Compare John 9:22. See the note on synagogue in 6:59.

[12:43]  ⁴⁰ tn Grk “the glory.”

[12:43]  ⁴¹ tn Grk “the glory.”