Discovery BoxMatthew 3:2
Context3:2 “Repent, 1 for the kingdom of heaven is near.”
Matthew 10:6-7
Context10:6 Go 2 instead to the lost sheep of the house of Israel. 10:7 As you go, preach this message: ‘The kingdom of heaven is near!’
Psalms 68:11
Contextmany, many women spread the good news. 4
Proverbs 9:1-3
Context9:1 Wisdom has built her house;
she has carved out its seven pillars. 6
9:2 She has prepared her meat, 7 she has mixed her wine;
she also has arranged her table. 8
9:3 She has sent out her female servants;
she calls out on the highest places 9 of the city.
Isaiah 55:1-2
Context55:1 “Hey, 10 all who are thirsty, come to the water!
You who have no money, come!
Buy and eat!
Come! Buy wine and milk
without money and without cost! 11
55:2 Why pay money for something that will not nourish you? 12
Why spend 13 your hard-earned money 14 on something that will not satisfy?
Listen carefully 15 to me and eat what is nourishing! 16
Enjoy fine food! 17
Jeremiah 25:4
Context25:4 Over and over again 18 the Lord has sent 19 his servants the prophets to you. But you have not listened or paid attention. 20
Jeremiah 35:15
Context35:15 I sent all my servants the prophets to warn you over and over again. They said, “Every one of you, stop doing the evil things you have been doing and do what is right. 21 Do not pay allegiance to other gods 22 and worship them. Then you can continue to live in this land that I gave to you and your ancestors.” But you did not pay any attention or listen to me.
Mark 6:7-11
Context6:7 Jesus 23 called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. 24 6:8 He instructed them to take nothing for the journey except a staff 25 – no bread, no bag, 26 no money in their belts – 6:9 and to put on sandals but not to wear two tunics. 27 6:10 He said to them, “Wherever you enter a house, stay there 28 until you leave the area. 6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off 29 your feet as a testimony against them.”
Luke 9:1-6
Context9:1 After 30 Jesus 31 called 32 the twelve 33 together, he gave them power and authority over all demons and to cure 34 diseases, 9:2 and he sent 35 them out to proclaim 36 the kingdom of God 37 and to heal the sick. 38 9:3 He 39 said to them, “Take nothing for your 40 journey – no staff, 41 no bag, 42 no bread, no money, and do not take an extra tunic. 43 9:4 Whatever 44 house you enter, stay there 45 until you leave the area. 46 9:5 Wherever 47 they do not receive you, 48 as you leave that town, 49 shake the dust off 50 your feet as a testimony against them.” 9:6 Then 51 they departed and went throughout 52 the villages, proclaiming the good news 53 and healing people everywhere.
Luke 14:15-17
Context14:15 When 54 one of those at the meal with Jesus 55 heard this, he said to him, “Blessed is everyone 56 who will feast 57 in the kingdom of God!” 58 14:16 But Jesus 59 said to him, “A man once gave a great banquet 60 and invited 61 many guests. 62 14:17 At 63 the time for the banquet 64 he sent his slave 65 to tell those who had been invited, ‘Come, because everything is now ready.’
Revelation 22:17
Context22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.
[3:2] 1 tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.
[10:6] 2 tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.
[68:11] 3 tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.
[68:11] 4 tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).
[9:1] 5 sn Chapter 9 forms the conclusion of the lengthy introduction to the book. Both wisdom and folly will make their final appeals; and both appeal to the simpletons. Wisdom offers life with no mention of pleasure; folly offers pleasure with no mention of death. The first twelve verses concern accepting wisdom: the invitation of wisdom (1-6), the description of the responses (7-11), and the consequence (12). Verses 13-18 concern accepting folly: the invitation (13-17) and the consequence (18).
[9:1] 6 sn Wisdom is personified as a wise woman. She has prepared a house and established it on seven pillars. This is a reference to the habitable world (e.g., 8:31). For the equation of the house and the world, e.g., 8:29; Job 38:6; and Psalm 104:5 (also G. Boström, Proverbiastudien [LUÅ], 1-14). The “seven pillars” have been variously interpreted, but since seven is a number for completeness and sacredness, the idea seems to be that wisdom produced a perfect world.
[9:2] 7 tn Heb “she has killed her killing.” Cf. KJV “hath killed her beasts”; NAB “has dressed her meat”; NASB “has prepared her food.”
[9:2] 8 sn Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat (M. Lichtenstein, “The Banquet Motif in Keret and in Proverbs 9,” JANESCU 1 [1968/69]: 19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (implied comparisons). Compare Isaiah 55:1-2 and John 6:51, 55 for similar uses of the figures. The idea of mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes; e.g., Prov 23:30; Isa 5:22). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets the simple know that what wisdom has to offer is marvelous.
[9:3] 9 tn The text uses two synonymous terms in construct to express the superlative degree.
[55:1] 10 tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.
[55:1] 11 sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”
[55:2] 12 tn Heb “for what is not food.”
[55:2] 13 tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).
[55:2] 14 tn Heb “your labor,” which stands by metonymy for that which one earns.
[55:2] 15 tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.
[55:2] 16 tn Heb “good” (so NASB, NIV, NRSV).
[55:2] 17 tn Heb “Let your appetite delight in fine food.”
[25:4] 18 tn For the idiom involved here see the notes at 7:13 and 11:7.
[25:4] 19 tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.
[25:4] 20 tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).
[35:15] 21 tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.”
[35:15] 22 tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.
[6:7] 23 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 24 sn The phrase unclean spirits refers to evil spirits.
[6:8] 25 sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.
[6:8] 26 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[6:9] 27 tn Or “shirts” (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.
[6:10] 28 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[6:11] 29 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[9:1] 30 tn Here δέ (de) has not been translated.
[9:1] 31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 32 tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.
[9:1] 33 tc Some
[9:1] 34 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 35 sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
[9:2] 37 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.
[9:2] 38 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
[9:3] 39 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 40 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 41 sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
[9:3] 42 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 43 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 44 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 45 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[9:4] 46 tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
[9:5] 47 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 48 tn Grk “all those who do not receive you.”
[9:5] 50 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[9:6] 51 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 52 tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.
[9:6] 53 tn Or “preaching the gospel.”
[14:15] 54 tn Here δέ (de) has not been translated.
[14:15] 55 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 56 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 57 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 58 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.
[14:16] 59 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 61 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
[14:16] 62 tn The word “guests” is not in the Greek text but is implied.
[14:17] 63 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
