Matthew 8:11
New English Translation
11 I tell you, many will come from the east and west to share the banquet[a] with Abraham, Isaac, and Jacob[b] in the kingdom of heaven,
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- Matthew 8:11 tn Grk “and recline [at a meal].” First century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The phrase “share the banquet” has been used in the translation to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way of describing the fellowship and celebration of participation with the people of God at the end. Cf. BDAG 65 s.v. ἀνακλίνω 2, “In transf. sense, of the Messianic banquet w. the idea dine in style (or some similar rendering, not simply ‘eat’ as NRSV) Mt 8:11; Lk 13:29.”
- Matthew 8:11 tn Grk “and Isaac and Jacob.” One καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
Luke 13:28
New English Translation
28 There will be weeping and gnashing of teeth[a] when you see Abraham, Isaac, Jacob,[b] and all the prophets in the kingdom of God[c] but you yourselves thrown out.[d]
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- Luke 13:28 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
- Luke 13:28 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
- Luke 13:28 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 18.
- Luke 13:28 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (humas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.
Luke 16:22-31
New English Translation
22 “Now[a] the poor man died and was carried by the angels to Abraham’s side.[b] The[c] rich man also died and was buried.[d] 23 And in Hades,[e] as he was in torment,[f] he looked up[g] and saw Abraham far off with Lazarus at his side.[h] 24 So[i] he called out,[j] ‘Father Abraham, have mercy on me, and send Lazarus[k] to dip the tip of his finger[l] in water and cool my tongue, because I am in anguish[m] in this fire.’[n] 25 But Abraham said, ‘Child,[o] remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish.[p] 26 Besides all this,[q] a great chasm[r] has been fixed between us,[s] so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 27 So[t] the rich man[u] said, ‘Then I beg you, father—send Lazarus[v] to my father’s house 28 (for I have five brothers) to warn[w] them so that they don’t come[x] into this place of torment.’ 29 But Abraham said,[y] ‘They have Moses and the prophets; they must respond to[z] them.’ 30 Then[aa] the rich man[ab] said, ‘No, father Abraham, but if someone from the dead[ac] goes to them, they will repent.’ 31 He[ad] replied to him, ‘If they do not respond to[ae] Moses and the prophets, they will not be convinced even if someone rises from the dead.’”[af]
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- Luke 16:22 tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
- Luke 16:22 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
- Luke 16:22 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 16:22 sn The shorter description suggests a different fate, which is confirmed in the following verses.
- Luke 16:23 sn The Greek term Hades stands for the Hebrew concept of Sheol. This is where the dead were gathered (Pss 16:10; 86:13). In the NT Hades sometimes has an additional negative force of awaiting judgment (Rev 20:13).
- Luke 16:23 sn Hades is a place of torment, especially as one knows that he is separated from God.
- Luke 16:23 tn Grk “he lifted up his eyes” (an idiom).
- Luke 16:23 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
- Luke 16:24 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
- Luke 16:24 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
- Luke 16:24 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 20), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
- Luke 16:24 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
- Luke 16:24 tn Or “in terrible pain” (L&N 24.92).
- Luke 16:24 sn Fire in this context is OT imagery; see Isa 66:24.
- Luke 16:25 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
- Luke 16:25 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
- Luke 16:26 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
- Luke 16:26 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
- Luke 16:26 tn Grk “between us and you.”
- Luke 16:27 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
- Luke 16:27 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
- Luke 16:27 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
- Luke 16:28 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
- Luke 16:28 tn Grk “lest they also come.”
- Luke 16:29 tn Grk “says.” This is one of the few times Luke uses the historical present.
- Luke 16:29 tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
- Luke 16:30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 16:30 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
- Luke 16:30 sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.
- Luke 16:31 tn Here δέ (de) has not been translated.
- Luke 16:31 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
- Luke 16:31 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
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