Matthew 11:5-8

11:5 The blind see, the ¹  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them. 11:6 Blessed is anyone ²  who takes no offense at me.”

11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness ³  to see? A reed shaken by the wind? ⁴  11:8 What ⁵  did you go out to see? A man dressed in fancy clothes? ⁶  Look, those who wear fancy clothes are in the homes of kings! ⁷ 

Mark 2:27

2:27 Then ⁸  he said to them, “The Sabbath was made for people, ⁹  not people for the Sabbath.

Mark 9:7

9:7 Then ¹⁰  a cloud ¹¹  overshadowed them, ¹²  and a voice came from the cloud, “This is my one dear Son. ¹³  Listen to him!” ¹⁴ 

Revelation 1:10

1:10 I was in the Spirit ¹⁵  on the Lord’s Day ¹⁶  when ¹⁷  I heard behind me a loud voice like a trumpet,

[11:5]  ¹ tn Grk “and the,” but 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. Two other conjunctions are omitted in this series.

[11:6]  ² tn Grk “whoever.”

[11:7]  ³ tn Or “desert.”

[11:7]  ⁴ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[11:8]  ⁵ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.

[11:8]  ⁶ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[11:8]  ⁷ tn Or “palaces.”

[2:27]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ⁹ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[9:7]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ¹¹ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ¹² tn Grk “And there came a cloud, surrounding them.”

[9:7]  ¹³ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ¹⁴ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[1:10]  ¹⁵ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ¹⁶ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ¹⁷ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).