Matthew 21:28-30

The Parable of the Two Sons

21:28 “What ¹  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’ 21:29 The boy answered, ²  ‘I will not.’ But later he had a change of heart ³  and went. 21:30 The father ⁴  went to the other son and said the same thing. This boy answered, ⁵  ‘I will, sir,’ but did not go.

Matthew 21:32

21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although ⁶  you saw this, you did not later change your minds ⁷  and believe him.

Isaiah 1:16-17

1:16 ⁸ Wash! Cleanse yourselves!

Remove your sinful deeds ⁹ 

from my sight.

Stop sinning!

1:17 Learn to do what is right!

Promote justice!

Give the oppressed reason to celebrate! ¹⁰ 

Take up the cause of the orphan!

Defend the rights of the widow! ¹¹ 

Luke 3:8

3:8 Therefore produce ¹²  fruit ¹³  that proves your repentance, and don’t begin to say ¹⁴  to yourselves, ‘We have Abraham as our father.’ ¹⁵  For I tell you that God can raise up children for Abraham from these stones! ¹⁶ 

Luke 3:10-14

3:10 So ¹⁷  the crowds were asking ¹⁸  him, “What then should we do?” 3:11 John ¹⁹  answered them, ²⁰  “The person who has two tunics ²¹  must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors ²²  also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more ²³  than you are required to.” ²⁴  3:14 Then some soldiers ²⁵  also asked him, “And as for us – what should we do?” ²⁶  He told them, “Take money from no one by violence ²⁷  or by false accusation, ²⁸  and be content with your pay.”

Acts 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ²⁹  and to the Gentiles, that they should repent and turn to God, ³⁰  performing deeds consistent with ³¹  repentance.

Romans 2:4-7

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ³²  that God’s kindness leads you to repentance? 2:5 But because of your stubbornness ³³  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ³⁴  2:6 He ³⁵  will reward ³⁶  each one according to his works: ³⁷  2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Romans 2:2

2:2 Now we know that God’s judgment is in accordance with truth ³⁸  against those who practice such things.

Colossians 1:10-11

1:10 so that you may live ³⁹  worthily of the Lord and please him in all respects ⁴⁰  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ⁴¹  all patience and steadfastness, joyfully

Colossians 1:2

1:2 to the saints, the faithful ⁴²  brothers and sisters ⁴³  in Christ, at Colossae. Grace and peace to you ⁴⁴  from God our Father! ⁴⁵ 

Colossians 1:4-8

1:4 since ⁴⁶  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁴⁷  from the hope laid up ⁴⁸  for you in heaven, which you have heard about in the message of truth, the gospel ⁴⁹  1:6 that has come to you. Just as in the entire world this gospel ⁵⁰  is bearing fruit and growing, so it has also been bearing fruit and growing ⁵¹  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ⁵²  from Epaphras, our dear fellow slave ⁵³  – a ⁵⁴  faithful minister of Christ on our ⁵⁵  behalf – 1:8 who also told us of your love in the Spirit.

[21:28]  ¹ tn Here δέ (de) has not been translated.

[21:29]  ² tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.

[21:29]  ³ tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.

[21:30]  ⁴ tn “And he”; here δέ (de) has not been translated.

[21:30]  ⁵ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[21:32]  ⁶ tn Here δέ (de) has not been translated.

[21:32]  ⁷ sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.

[1:16]  ⁸ sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.

[1:16]  ⁹ sn This phrase refers to Israel’s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun ַמעַלְלֵיכֶם (ma’alleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10).

[1:17]  ¹⁰ tn The precise meaning of this line is uncertain. The translation assumes an emendation of חָמוֹץ (khamots, “oppressor [?]”) to חָמוּץ (khamuts, “oppressed”), a passive participle from II חָמַץ (khamats, “oppress”; HALOT 329 s.v. II חמץ) and takes the verb II אָשַׁר (’ashar) in the sense of “make happy” (the delocutive Piel, meaning “call/pronounce happy,” is metonymic here, referring to actually effecting happiness). The parallelism favors this interpretation, for the next two lines speak of positive actions on behalf of the destitute. The other option is to retain the MT pointing and translate, “set right the oppressor,” but the nuance “set right” is not clearly attested elsewhere for the verb I אשׁר. This verb does appear as a participle in Isa 3:12 and 9:16 with the meaning “to lead or guide.” If it can mean to “lead” or “rebuke/redirect” in this verse, the prophet could be contrasting this appeal for societal reformation (v. 17c) with a command to reorder their personal lives (v. 17a-b). J. A. Motyer (The Prophecy of Isaiah, 47) suggests that these three statements (v. 17a-c) provide “the contrast between the two ends of imperfect society, the oppressor and the needy, the one inflicting and the other suffering the hurt. Isaiah looks for a transformed society wherever it needs transforming.”

[1:17]  ¹¹ tn This word refers to a woman who has lost her husband, by death or divorce. The orphan and widow are often mentioned in the OT as epitomizing the helpless and impoverished who have been left without the necessities of life due to the loss of a family provider.

[3:8]  ¹² tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ¹³ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ¹⁴ tn In other words, “do not even begin to think this.”

[3:8]  ¹⁵ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ¹⁶ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[3:10]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

[3:10]  ¹⁸ tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

[3:11]  ¹⁹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ²⁰ tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ²¹ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[3:12]  ²² sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[3:13]  ²³ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  ²⁴ tn Or “than you are ordered to.”

[3:14]  ²⁵ tn Grk “And soldiers.”

[3:14]  ²⁶ tn Grk “And what should we ourselves do?”

[3:14]  ²⁷ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ²⁸ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[26:20]  ²⁹ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ³⁰ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ³¹ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[2:4]  ³² tn Grk “being unaware.”

[2:5]  ³³ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ³⁴ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:6]  ³⁵ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:6]  ³⁶ tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.

[2:6]  ³⁷ sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.

[2:2]  ³⁸ tn Or “based on truth.”

[1:10]  ³⁹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴⁰ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ⁴¹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:2]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Or “Grace to you and peace.”

[1:2]  ⁴⁵ 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.

[1:4]  ⁴⁶ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁴⁷ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁴⁸ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁴⁹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ⁵⁰ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁵¹ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ⁵² tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁵³ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ⁵⁴ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁵⁵ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.