Discovery BoxMatthew 18:7
Context18:7 Woe to the world because of stumbling blocks! It 1 is necessary that stumbling blocks come, but woe to the person through whom they come.
Matthew 23:13-29
Context23:13 “But woe to you, experts in the law 2 and you Pharisees, hypocrites! 3 You keep locking people out of the kingdom of heaven! 4 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 523:15 “Woe to you, experts in the law 6 and you Pharisees, hypocrites! You cross land and sea to make one convert, 7 and when you get one, 8 you make him twice as much a child of hell 9 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 10 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. 11 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 12 and you Pharisees, hypocrites! You give a tenth 13 of mint, dill, and cumin, 14 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 15 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 16
23:25 “Woe to you, experts in the law 17 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, 18 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 19 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. 20 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 21 and you Pharisees, hypocrites! You 22 build tombs for the prophets and decorate the graves 23 of the righteous.
Matthew 26:24
Context26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”
Jeremiah 13:27
Context13:27 People of Jerusalem, 24 I have seen your adulterous worship,
your shameless prostitution to, and your lustful pursuit of, other gods. 25
I have seen your disgusting acts of worship 26
on the hills throughout the countryside.
You are doomed to destruction! 27
How long will you continue to be unclean?’”
Luke 11:42-52
Context11:42 “But woe to you Pharisees! 28 You give a tenth 29 of your mint, 30 rue, 31 and every herb, yet you neglect justice 32 and love for God! But you should have done these things without neglecting the others. 33 11:43 Woe to you Pharisees! You love the best seats 34 in the synagogues 35 and elaborate greetings 36 in the marketplaces! 11:44 Woe to you! 37 You are like unmarked graves, and people 38 walk over them without realizing it!” 39
11:45 One of the experts in religious law 40 answered him, “Teacher, when you say these things you insult 41 us too.” 11:46 But Jesus 42 replied, 43 “Woe to you experts in religious law as well! 44 You load people 45 down with burdens difficult to bear, yet you yourselves refuse to touch 46 the burdens with even one of your fingers! 11:47 Woe to you! You build 47 the tombs of the prophets whom your ancestors 48 killed. 11:48 So you testify that you approve of 49 the deeds of your ancestors, 50 because they killed the prophets 51 and you build their 52 tombs! 53 11:49 For this reason also the wisdom 54 of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable 55 for the blood of all the prophets that has been shed since the beginning 56 of the world, 57 11:51 from the blood of Abel 58 to the blood of Zechariah, 59 who was killed 60 between the altar and the sanctuary. 61 Yes, I tell you, it will be charged against 62 this generation. 11:52 Woe to you experts in religious law! You have taken away 63 the key to knowledge! You did not go in yourselves, and you hindered 64 those who were going in.”
Jude 1:11
Context1:11 Woe to them! For they have traveled down Cain’s path, 65 and because of greed 66 have abandoned themselves 67 to 68 Balaam’s error; hence, 69 they will certainly perish 70 in Korah’s rebellion.
[18:7] 1 tn Grk “For it.” Here γάρ (gar) has not been translated.
[23:13] 2 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 3 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] 4 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 5 tc The most important
[23:15] 6 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 7 tn Or “one proselyte.”
[23:15] 8 tn Grk “when he becomes [one].”
[23:15] 9 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] 10 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 11 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 12 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 13 tn Or “you tithe mint.”
[23:23] 14 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 15 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] 16 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 17 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 18 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] 19 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 20 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] 21 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 22 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 23 tn Or perhaps “the monuments” (see L&N 7.75-76).
[13:27] 24 tn Heb “Jerusalem.” This word has been pulled up from the end of the verse to help make the transition. The words “people of” have been supplied in the translation here to ease the difficulty mentioned earlier of sustaining the personification throughout.
[13:27] 25 tn Heb “[I have seen] your adulteries, your neighings, and your shameless prostitution.” The meanings of the metaphorical references have been incorporated in the translation for the sake of clarity for readers of all backgrounds.
[13:27] 26 tn Heb “your disgusting acts.” This word is almost always used of idolatry or of the idols themselves. See BDB 1055 s.v. שִׁקֻּוּץ and Deut 29:17 and Jer 4:1; 7:30.
[13:27] 27 tn Heb “Woe to you!”
[11:42] 28 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] 29 tn Or “you tithe mint.”
[11:42] 30 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 31 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] 32 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 33 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 34 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] 35 sn See the note on synagogues in 4:15.
[11:43] 36 tn Grk “and the greetings.”
[11:44] 37 tc Most
[11:44] 38 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 39 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] 40 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 41 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 44 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 45 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 46 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] 47 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] 48 tn Or “forefathers”; Grk “fathers.”
[11:48] 49 tn Grk “you are witnesses and approve of.”
[11:48] 50 tn Or “forefathers”; Grk “fathers.”
[11:48] 51 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 52 tn “Their,” i.e., the prophets.
[11:48] 53 tc The majority of
[11:49] 54 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 55 tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
[11:50] 56 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 57 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 58 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 59 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 60 tn Or “who perished.”
[11:51] 61 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
[11:51] 62 tn Or “required from.”
[11:52] 63 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] 64 tn Or “you tried to prevent.”
[1:11] 65 tn Or “they have gone the way of Cain.”
[1:11] 67 tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
[1:11] 69 tn Grk “and.” See note on “perish” later in this verse.
[1:11] 70 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
