Discovery BoxMatthew 13:52
Context13:52 Then he said to them, “Therefore every expert in the law 1 who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”
Matthew 25:35-40
Context25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, 2 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 3 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 4 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 5 ‘I tell you the truth, 6 just as you did it for one of the least of these brothers or sisters 7 of mine, you did it for me.’
Ezekiel 34:2
Context34:2 “Son of man, prophesy against the shepherds 8 of Israel; prophesy, and say to them – to the shepherds: ‘This is what the sovereign Lord says: Woe to the shepherds of Israel who have been feeding themselves! Should not shepherds feed the flock?
John 21:15-17
Context21:15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, 9 do you love me more than these do?” 10 He replied, 11 “Yes, Lord, you know I love you.” 12 Jesus 13 told him, “Feed my lambs.” 21:16 Jesus 14 said 15 a second time, “Simon, son of John, do you love me?” He replied, 16 “Yes, Lord, you know I love you.” Jesus 17 told him, “Shepherd my sheep.” 21:17 Jesus 18 said 19 a third time, “Simon, son of John, do you love me?” Peter was distressed 20 that Jesus 21 asked 22 him a third time, “Do you love me?” and said, 23 “Lord, you know everything. You know that I love you.” Jesus 24 replied, 25 “Feed my sheep.
John 21:1
Context21:1 After this 26 Jesus revealed himself again to the disciples by the Sea of Tiberias. 27 Now this is how he did so. 28
Colossians 3:1-2
Context3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 3:2 Keep thinking about things above, not things on the earth,
Ephesians 4:11-13
Context4:11 It was he 29 who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, 30 4:12 to equip 31 the saints for the work of ministry, that is, 32 to build up the body of Christ, 4:13 until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to 33 the measure of Christ’s full stature. 34
Ephesians 4:1
Context4:1 I, therefore, the prisoner for the Lord, 35 urge you to live 36 worthily of the calling with which you have been called, 37
Ephesians 5:1-3
Context5:1 Therefore, be 38 imitators of God as dearly loved children 5:2 and live 39 in love, just as Christ also loved us 40 and gave himself for us, a sacrificial and fragrant offering 41 to God. 5:3 But 42 among you there must not be either sexual immorality, impurity of any kind, 43 or greed, as these are not fitting for the saints. 44
[13:52] 1 tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].
[25:37] 2 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:38] 3 tn Here δέ (de) has not been translated.
[25:39] 4 tn Here δέ (de) has not been translated.
[25:40] 5 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
[25:40] 6 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:40] 7 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
[34:2] 8 tn The term shepherd is applied to kings in the ancient Near East. In the OT the
[21:15] 9 tc The majority of
[21:15] 10 tn To whom (or what) does “these” (τούτων, toutwn) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3, “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37, “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one.
[21:15] 11 tn Grk “He said to him.”
[21:15] 12 tn Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω (agapaw and filew)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man (3:16, 16:27); of the Father’s love for the Son (3:35, 5:20); of Jesus’ love for men (11:5, 11:3); of the love of men for men (13:34, 15:19); and of the love of men for Jesus (8:42, 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15-17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.
[21:15] 13 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:16] 14 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:16] 15 tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.
[21:16] 16 tn Grk “He said to him.”
[21:16] 17 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 18 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 19 tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.
[21:17] 21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 23 tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.
[21:17] 24 tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë13 Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W Ë1 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA27 includes the words in brackets, indicating some doubts as to their authenticity.
[21:17] 25 tn Grk “Jesus said to him.”
[21:1] 26 tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.
[21:1] 27 sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).
[21:1] 28 tn Grk “how he revealed himself.”
[4:11] 29 tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”
[4:11] 30 sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.
[4:12] 31 tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").
[4:12] 32 tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").
[4:13] 33 tn The words “attaining to” were supplied in the translation to pick up the καταντήσωμεν (katanthswmen) mentioned earlier in the sentence and the εἰς (eis) which heads up this clause.
[4:13] 34 tn Grk “the measure of the stature of the fullness of Christ.” On this translation of ἡλικία (Jhlikia, “stature”) see BDAG 436 s.v. 3.
[4:1] 35 tn Grk “prisoner in the Lord.”
[4:1] 36 tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.
[4:1] 37 sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.
[5:2] 39 tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).
[5:2] 40 tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì46 א2 D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.
[5:2] 41 tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”
[5:3] 42 tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.
[5:3] 43 tn Grk “all impurity.”
[5:3] 44 tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.
