4:20 Then 1 he rolled up 2 the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 3 him.
6:47 “Everyone who comes to me and listens to my words and puts them into practice 7 – I will show you what he is like:
11:4 and forgive us our sins,
for we also forgive everyone who sins 8 against us.
And do not lead us into temptation.” 9
14:15 When 14 one of those at the meal with Jesus 15 heard this, he said to him, “Blessed is everyone 16 who will feast 17 in the kingdom of God!” 18
16:18 “Everyone who divorces his wife and marries 19 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.
1 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
2 tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
3 tn Or “gazing at,” “staring at.”
4 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
5 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
6 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
7 tn Grk “and does them.”
8 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
9 tc Most
tn Or “into a time of testing.”
sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.
10 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
11 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
12 sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.
13 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
14 tn Here δέ (de) has not been translated.
15 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
16 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
17 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
18 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.
19 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
20 tn Grk “to everyone who has, he will be given more.”
sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
21 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
22 tn On this term, see BDAG 972 s.v. συνθλάω.
23 tn Grk “on whomever it falls, it will crush him.”
sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.