Lukas 10:21

10:21 On that same occasion ¹  Jesus ²  rejoiced ³  in the Holy Spirit and said, “I praise ⁴  you, Father, Lord ⁵  of heaven and earth, because ⁶  you have hidden these things from the wise ⁷  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ⁸ 

Yesaya 55:8

55:8 “Indeed, ⁹  my plans ¹⁰  are not like ¹¹  your plans,

and my deeds ¹²  are not like ¹³  your deeds,

Matius 20:15

20:15 Am I not ¹⁴  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ¹⁵ 

Markus 7:26-29

7:26 The woman was a Greek, of Syrophoenician origin. She ¹⁶  asked him to cast the demon out of her daughter. 7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ¹⁷  7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” 7:29 Then ¹⁸  he said to her, “Because you said this, you may go. The demon has left your daughter.”

Roma 9:15

9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” ¹⁹ 

Roma 9:20

9:20 But who indeed are you – a mere human being ²⁰  – to talk back to God? ²¹  Does what is molded say to the molder, “Why have you made me like this?” ²² 

Efesus 1:9

1:9 He did this when he revealed ²³  to us the secret ²⁴  of his will, according to his good pleasure that he set forth ²⁵  in Christ, ²⁶ 

Efesus 1:11

1:11 In Christ ²⁷  we too have been claimed as God’s own possession, ²⁸  since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will

[10:21]  ¹ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ³ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ⁴ tn Or “thank.”

[10:21]  ⁵ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ⁶ tn Or “that.”

[10:21]  ⁷ sn See 1 Cor 1:26-31.

[10:21]  ⁸ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[55:8]  ⁹ tn Or “For” (KJV, NAB, NASB, NIV).

[55:8]  ¹⁰ tn Or “thoughts” (so many English versions).

[55:8]  ¹¹ tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.

[55:8]  ¹² tn Heb “ways” (so many English versions).

[55:8]  ¹³ tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.

[20:15]  ¹⁴ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ¹⁵ tn Grk “Is your eye evil because I am good?”

[7:26]  ¹⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:27]  ¹⁷ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[7:27]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

[7:29]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:15]  ¹⁹ sn A quotation from Exod 33:19.

[9:20]  ²⁰ tn Grk “O man.”

[9:20]  ²¹ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ²² sn A quotation from Isa 29:16; 45:9.

[1:9]  ²³ tn Or “He did this by revealing”; Grk “making known, revealing.” Verse 9 begins with a participle dependent on “lavished” in v. 8; the adverbial participle could be understood as temporal (“when he revealed”), which would be contemporaneous to the action of the finite verb “lavished,” or as means (“by revealing”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:9]  ²⁴ tn Or “mystery.” In the NT μυστήριον (musthrion) refers to a divine secret previously undisclosed.

[1:9]  ²⁵ tn Or “purposed,” “publicly displayed.” Cf. Rom 3:25.

[1:9]  ²⁶ tn Grk “in him”; the referent (Christ) has been specified in the translation for the sake of clarity.

[1:9]  sn In Christ. KJV has “in himself” as though the antecedent were God the Father. Although possible, the notion of the verb set forth (Greek προτίθημι, protiqhmi) implies a plan that is carried out in history (cf. Rom 1:13; 3:25) and thus more likely refers to Christ.

[1:11]  ²⁷ tn Grk “in whom,” as a continuation of the previous verse.

[1:11]  ²⁸ tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.

[1:11]  sn God’s own possession. Although God is not mentioned explicitly in the Greek text, it is clear from the context that he has chosen believers for himself. Just as with the nation Israel, the church is God’s chosen portion or possession (cf. Deut 32:8-9).