Matthew 11:29

11:29 Take my yoke ¹  on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ²  and victorious, ³ 

humble and riding on a donkey ⁴  –

on a young donkey, the foal of a female donkey.

Luke 17:20

The Coming of the Kingdom

17:20 Now at one point ⁵  the Pharisees ⁶  asked Jesus ⁷  when the kingdom of God ⁸  was coming, so he answered, “The kingdom of God is not coming with signs ⁹  to be observed,

John 18:36-38

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ¹⁰  handed over ¹¹  to the Jewish authorities. ¹²  But as it is, ¹³  my kingdom is not from here.” 18:37 Then Pilate said, ¹⁴  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ¹⁵  my voice.” 18:38 Pilate asked, ¹⁶  “What is truth?” ¹⁷ 

When he had said this he went back outside to the Jewish leaders ¹⁸  and announced, ¹⁹  “I find no basis for an accusation ²⁰  against him.

John 18:2

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ²¹  with his disciples.) ²² 

Colossians 1:1-2

Salutation

1:1 From Paul, ²³  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ²⁴  brothers and sisters ²⁵  in Christ, at Colossae. Grace and peace to you ²⁶  from God our Father! ²⁷ 

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ²⁸  and for those in Laodicea, and for those who have not met me face to face. ²⁹ 

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ³⁰  and for those in Laodicea, and for those who have not met me face to face. ³¹ 

[11:29]  ¹ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.

[9:9]  ² tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ³ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ⁴ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[17:20]  ⁵ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ⁶ sn See the note on Pharisees in 5:17.

[17:20]  ⁷ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  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.

[17:20]  ⁹ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[18:36]  ¹⁰ tn Grk “so that I may not be.”

[18:36]  ¹¹ tn Or “delivered over.”

[18:36]  ¹² tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ¹³ tn Grk “now.”

[18:37]  ¹⁴ tn Grk “said to him.”

[18:37]  ¹⁵ tn Or “obeys”; Grk “hears.”

[18:38]  ¹⁶ tn Grk “Pilate said.”

[18:38]  ¹⁷ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ¹⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ¹⁹ tn Grk “said to them.”

[18:38]  ²⁰ tn Grk “find no cause.”

[18:2]  ²¹ tn Or “often.”

[18:2]  ²² sn This is a parenthetical note by the author.

[1:1]  ²³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²⁴ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁶ tn Or “Grace to you and peace.”

[1:2]  ²⁷ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:1]  ²⁸ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁹ tn Grk “as many as have not seen my face in the flesh.”

[2:1]  ³⁰ tn Or “I want you to know how hard I am working for you…”

[2:1]  ³¹ tn Grk “as many as have not seen my face in the flesh.”