Matthew 16:22

16:22 So Peter took him aside and began to rebuke him: ¹  “God forbid, ²  Lord! This must not happen to you!”

Matthew 20:31

20:31 The ³  crowd scolded ⁴  them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, ⁵  Son of David!”

Luke 9:49-50

On the Right Side

9:49 John answered, ⁶  “Master, we saw someone casting out demons in your name, and we tried to stop ⁷  him because he is not a disciple ⁸  along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Luke 9:54-55

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ⁹  them?” ¹⁰  9:55 But Jesus ¹¹  turned and rebuked them, ¹² 

[16:22]  ¹ tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[16:22]  ² tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”

[20:31]  ³ tn Here δέ (de) has not been translated.

[20:31]  ⁴ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[20:31]  ⁵ tc ‡ The majority of mss (C W ˹ 33 Ï and several versional witnesses) read κύριε (kurie, “Lord”) after ἐλέησον ἡμᾶς (elehson Jhma", “have mercy on us”). But since this is the order of words in v. 30 (though that wording is also disputed), and since the κύριε-first reading enjoys widespread and early support (א B D L Z Θ 085 0281 ˹³ 892 pc lat), the latter was considered original. However, the decision was by no means easy. NA²⁷ has κύριε after ἐλέησον ἡμᾶς here; a majority of that committee felt that since the placement of κύριε in last place was the nonliturgical order it “would have been likely to be altered in transcription to the more familiar sequence” (TCGNT 44).

[9:49]  ⁶ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁷ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁸ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[9:54]  ⁹ tn Or “destroy.”

[9:54]  ¹⁰ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:55]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹² tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.