Matius 11:25-26

Jesus’ Invitation

11:25 At that time Jesus said, ¹  “I praise ²  you, Father, Lord ³  of heaven and earth, because ⁴  you have hidden these things from the wise ⁵  and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. ⁶ 

Matius 16:17

16:17 And Jesus answered him, ⁷  “You are blessed, Simon son of Jonah, because flesh and blood ⁸  did not reveal this to you, but my Father in heaven!

Mazmur 25:8-9

25:8 The Lord is both kind and fair; ⁹ 

that is why he teaches sinners the right way to live. ¹⁰ 

25:9 May he show ¹¹  the humble what is right! ¹² 

May he teach ¹³  the humble his way!

Mazmur 25:14

25:14 The Lord’s loyal followers receive his guidance, ¹⁴ 

and he reveals his covenantal demands to them. ¹⁵ 

Yesaya 29:10

29:10 For the Lord has poured out on you

a strong urge to sleep deeply. ¹⁶ 

He has shut your eyes (the prophets),

and covered your heads (the seers).

Yesaya 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ¹⁷ 

The unclean will not travel on it;

it is reserved for those authorized to use it ¹⁸  –

fools ¹⁹  will not stray into it.

Markus 4:11

4:11 He said to them, “The secret ²⁰  of the kingdom of God has been given ²¹  to you. But to those outside, everything is in parables,

Lukas 8:10

8:10 He ²²  said, “You have been given ²³  the opportunity to know ²⁴  the secrets ²⁵  of the kingdom of God, ²⁶  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ²⁷ 

Lukas 10:39-42

10:39 She ²⁸  had a sister named Mary, who sat ²⁹  at the Lord’s feet ³⁰  and listened to what he said. 10:40 But Martha was distracted ³¹  with all the preparations she had to make, ³²  so ³³  she came up to him and said, “Lord, don’t you care ³⁴  that my sister has left me to do all the work ³⁵  alone? Tell ³⁶  her to help me.” 10:41 But the Lord ³⁷  answered her, ³⁸  “Martha, Martha, ³⁹  you are worried and troubled ⁴⁰  about many things, 10:42 but one thing ⁴¹  is needed. Mary has chosen the best ⁴²  part; it will not be taken away from her.”

Yohanes 7:17

7:17 If anyone wants to do God’s will, ⁴³  he will know about my teaching, whether it is from God or whether I speak from my own authority. ⁴⁴ 

Kisah Para Rasul 16:14

16:14 A ⁴⁵  woman named Lydia, a dealer in purple cloth ⁴⁶  from the city of Thyatira, ⁴⁷  a God-fearing woman, listened to us. ⁴⁸  The Lord opened her heart to respond ⁴⁹  to what Paul was saying.

Kisah Para Rasul 17:11-12

17:11 These Jews ⁵⁰  were more open-minded ⁵¹  than those in Thessalonica, ⁵²  for they eagerly ⁵³  received ⁵⁴  the message, examining ⁵⁵  the scriptures carefully every day ⁵⁶  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ⁵⁷  prominent ⁵⁸  Greek women and men.

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ⁵⁹  Amphipolis ⁶⁰  and Apollonia, ⁶¹  they came to Thessalonica, ⁶²  where there was a Jewish synagogue. ⁶³ 

Kolose 2:9-10

2:9 For in him all the fullness of deity lives ⁶⁴  in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority.

Kolose 2:14

2:14 He has destroyed ⁶⁵  what was against us, a certificate of indebtedness ⁶⁶  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Kolose 4:7

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ⁶⁷  in the Lord, will tell you all the news about me. ⁶⁸ 

Yakobus 1:5

1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

Yakobus 1:16-18

1:16 Do not be led astray, my dear brothers and sisters. ⁶⁹  1:17 All generous giving and every perfect gift ⁷⁰  is from above, coming down ⁷¹  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁷²  1:18 By his sovereign plan he gave us birth ⁷³  through the message of truth, that we would be a kind of firstfruits of all he created.

Yakobus 1:1

Salutation

1:1 From James, ⁷⁴  a slave ⁷⁵  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ⁷⁶  Greetings!

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁷⁷  in Galilee. ⁷⁸  Jesus’ mother ⁷⁹  was there,

[11:25]  ¹ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ² tn Or “thank.”

[11:25]  ³ 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.

[11:25]  ⁴ tn Or “that.”

[11:25]  ⁵ sn See 1 Cor 1:26-31.

[11:26]  ⁶ tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[16:17]  ⁷ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ⁸ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[25:8]  ⁹ tn Heb “good and just.”

[25:8]  ¹⁰ tn Heb “teaches sinners in the way.”

[25:9]  ¹¹ tn The prefixed verbal form is jussive; the psalmist expresses his prayer.

[25:9]  ¹² tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.

[25:9]  ¹³ tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

[25:14]  ¹⁴ tn Heb “the advice of the Lord belongs to those who fear him.”

[25:14]  ¹⁵ tn Heb “and his covenant, to make them know.”

[29:10]  ¹⁶ tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.

[35:8]  ¹⁷ tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ¹⁸ tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ¹⁹ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[4:11]  ²⁰ tn Grk “the mystery.”

[4:11]  sn The key term secret (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[4:11]  ²¹ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ²² tn Here δέ (de) has not been translated.

[8:10]  ²³ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ²⁴ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ²⁵ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ²⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:10]  ²⁷ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[10:39]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ²⁹ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ³⁰ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[10:40]  ³¹ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ³² tn Grk “with much serving.”

[10:40]  ³³ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ³⁴ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ³⁵ tn Grk “has left me to serve alone.”

[10:40]  ³⁶ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[10:41]  ³⁷ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ³⁸ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ³⁹ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ⁴⁰ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[10:42]  ⁴¹ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ⁴² tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[7:17]  ⁴³ tn Grk “his will.”

[7:17]  ⁴⁴ tn Grk “or whether I speak from myself.”

[16:14]  ⁴⁵ tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:14]  ⁴⁶ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁴⁷ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁴⁸ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁴⁹ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[17:11]  ⁵⁰ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁵¹ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁵² sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ⁵³ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁵⁴ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁵⁵ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁵⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ⁵⁷ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ⁵⁸ tn Or “respected.”

[17:1]  ⁵⁹ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁶⁰ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁶¹ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁶² sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ⁶³ sn See the note on synagogue in 6:9.

[2:9]  ⁶⁴ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[2:14]  ⁶⁵ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ⁶⁶ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[4:7]  ⁶⁷ tn See the note on “fellow slave” in 1:7.

[4:7]  ⁶⁸ tn Grk “all things according to me.”

[1:16]  ⁶⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:17]  ⁷⁰ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ⁷¹ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁷² tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[1:18]  ⁷³ tn Grk “Having willed, he gave us birth.”

[1:1]  ⁷⁴ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁷⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁷⁶ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[2:1]  ⁷⁷ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁷⁸ 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]  ⁷⁹ tn Grk “in Galilee, and Jesus’ mother.”