Matthew 11:19

11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, ¹  a glutton and a drunk, a friend of tax collectors ²  and sinners!’ ³  But wisdom is vindicated ⁴  by her deeds.” ⁵ 

Matthew 12:24

12:24 But when the Pharisees ⁶  heard this they said, “He does not cast out demons except by the power of Beelzebul, ⁷  the ruler ⁸  of demons!”

Matthew 26:66-67

26:66 What is your verdict?” ⁹  They ¹⁰  answered, “He is guilty and deserves ¹¹  death.” 26:67 Then they spat in his face and struck him with their fists. And some slapped him,

Mark 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Mark 9:1

9:1 And he said to them, “I tell you the truth, ¹²  there are some standing here who will not ¹³  experience ¹⁴  death before they see the kingdom of God come with power.” ¹⁵ 

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁶  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

[11:19]  ¹ tn Grk “Behold a man.”

[11:19]  ² sn See the note on tax collectors in 5:46.

[11:19]  ³ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[11:19]  ⁴ tn Or “shown to be right.”

[11:19]  ⁵ tc Most witnesses (B² C D L Θ Ë¹ 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (˹³) as well as early versional and patristic support.

[12:24]  ⁶ sn See the note on Pharisees in 3:7.

[12:24]  ⁷ tn Grk “except by Beelzebul.”

[12:24]  ⁸ tn Or “prince.”

[26:66]  ¹¹ tn Grk “What do you think?”

[26:66]  ¹² tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:66]  ¹³ tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”

[9:1]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ¹⁷ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ¹⁸ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ¹⁹ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[1:3]  ²¹ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).