Lukas 19:22-23

19:22 The king ¹  said to him, ‘I will judge you by your own words, ²  you wicked slave! ³  So you knew, did you, that I was a severe ⁴  man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put ⁵  my money in the bank, ⁶  so that when I returned I could have collected it with interest?’

Matius 20:13-16

20:13 And the landowner ⁷  replied to one of them, ⁸  ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? ⁹  20:14 Take what is yours and go. I ¹⁰  want to give to this last man ¹¹  the same as I gave to you. 20:15 Am I not ¹²  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ¹³  20:16 So the last will be first, and the first last.”

Markus 7:27-28

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.” ¹⁴  7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Roma 9:4

9:4 who are Israelites. To them belong ¹⁵  the adoption as sons, ¹⁶  the glory, the covenants, the giving of the law, the temple worship, ¹⁷  and the promises.

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Roma 11:35

11:35 Or who has first given to God, ¹⁸ 

that God ¹⁹  needs to repay him? ²⁰ 

[19:22]  ¹ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ² tn Grk “out of your own mouth” (an idiom).

[19:22]  ³ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁴ tn Or “exacting,” “harsh,” “hard.”

[19:23]  ⁵ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ⁶ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[20:13]  ⁷ tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.

[20:13]  ⁸ tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.

[20:13]  ⁹ tn Grk “for a denarius a day.”

[20:14]  ¹⁰ tn Here δέ (de) has not been translated.

[20:14]  ¹¹ tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.

[20:15]  ¹² 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]  ¹³ tn Grk “Is your eye evil because I am good?”

[7:27]  ¹⁴ 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.

[9:4]  ¹⁵ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ¹⁶ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ¹⁷ tn Or “cultic service.”

[11:35]  ¹⁸ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[11:35]  ¹⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:35]  ²⁰ sn A quotation from Job 41:11.