Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ¹  Then ²  they threw dice ³  to divide his clothes. ⁴ 

Roma 8:34

8:34 Who is the one who will condemn? Christ ⁵  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ⁶  of the true sanctuary ⁷  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ⁸  in fact, had regulations for worship and its earthly sanctuary.

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁹  in Galilee. ¹⁰  Jesus’ mother ¹¹  was there,

Yohanes 2:12

Cleansing the Temple

2:12 After this he went down to Capernaum ¹²  with his mother and brothers ¹³  and his disciples, and they stayed there a few days.

[23:34]  ¹ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ³ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ⁴ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[8:34]  ⁵ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[9:24]  ⁶ tn Or “prefiguration.”

[9:24]  ⁷ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[9:1]  ⁸ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[2:1]  ⁹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ¹⁰ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ¹¹ tn Grk “in Galilee, and Jesus’ mother.”

[2:12]  ¹² sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:12]  ¹³ sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.