John 8:11
New English Translation
11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]][a]
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Jeremiah 4:3-4
New English Translation
3 Yes,[a] this is what the Lord has said
to the people of Judah and Jerusalem:
“Break up your unplowed ground, do not cast seeds among thorns.[b]
4 Commit yourselves to the Lord;
dedicate your hearts to me[c]
people of Judah and inhabitants of Jerusalem.
Otherwise, my anger will blaze up like a flaming fire against you
that no one will be able to extinguish.
That will happen because of the evil you have done.”
Footnotes
- Jeremiah 4:3 tn The particle כִּי (ki) is asseverative (“indeed, yes”) here rather than causal (“for”) because the content of v. 3 and following reaffirms the content of vv. 1-2.
- Jeremiah 4:3 sn The agricultural imagery seems to be that they are to plow over the thorns and make the ground ready for seeds that will produce a new crop. The spiritual application of breaking up their rebellious will and turning from sin is metaphorically stated in the next verse.
- Jeremiah 4:4 tn Heb “Circumcise yourselves to the Lord and remove the foreskin of your heart.” sn Circumcising the heart is a metaphor for being dedicated to the Lord. It is associated with not being stubborn and with loving God in Deut 10:16; 30:6. See also Josh 5 for a ceremony of circumcision connected with national dedication.
Luke 19:1-10
New English Translation
Jesus and Zacchaeus
19 Jesus[a] entered Jericho and was passing through it. 2 Now[b] a man named Zacchaeus was there; he was a chief tax collector[c] and was rich. 3 He[d] was trying to get a look at Jesus,[e] but being a short man he could not see over the crowd.[f] 4 So[g] he ran on ahead and climbed up into a sycamore tree[h] to see him, because Jesus[i] was going to pass that way. 5 And when Jesus came to that place, he looked up[j] and said to him, “Zacchaeus, come down quickly,[k] because I must[l] stay at your house today.”[m] 6 So he came down quickly[n] and welcomed Jesus[o] joyfully.[p] 7 And when the people[q] saw it, they all complained,[r] “He has gone in to be the guest of a man who is a sinner.”[s] 8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give[t] to the poor, and if[u] I have cheated anyone of anything, I am paying back four times as much!” 9 Then[v] Jesus said to him, “Today salvation[w] has come to this household,[x] because he too is a son of Abraham![y] 10 For the Son of Man came[z] to seek and to save the lost.”
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- Luke 19:1 tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 19:2 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
- Luke 19:2 sn This is the one place in the NT the office of chief tax collector is noted. If the term refers to a managerial rank, this individual would organize and oversee the other tax collectors and collect significant commissions (see also the note on the word tax collector in 3:12). It is possible, however, that in this context the term simply means “major tax collector” and is a comment on the individual’s importance or wealth rather than his rank (see D. L. Bock, Luke [BECNT] 1:1516).
- Luke 19:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 19:3 tn Grk “He was trying to see who Jesus was.”
- Luke 19:3 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
- Luke 19:4 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
- Luke 19:4 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
- Luke 19:4 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 19:5 tc Most mss (A [D] W [Ψ] ƒ13 33vid M latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ ƒ1 579 1241 2542 co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.
- Luke 19:5 tn Grk “hastening, come down.” σπεύσας (speusas) has been translated as a participle of manner.
- Luke 19:5 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
- Luke 19:5 sn On today here and in v. 9, see the note on today in 2:11.
- Luke 19:6 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
- Luke 19:6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 19:6 tn The participle χαίρων (chairōn) has been taken as indicating manner.sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
- Luke 19:7 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
- Luke 19:7 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
- Luke 19:7 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
- Luke 19:8 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
- Luke 19:8 tn This is a first class condition in the Greek text. It virtually confesses fraud.
- Luke 19:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
- Luke 19:9 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
- Luke 19:9 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
- Luke 19:9 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
- Luke 19:10 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
John 5:14
New English Translation
14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more,[a] lest anything worse happen to you.”
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- John 5:14 tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.
Romans 6:11-14
New English Translation
11 So you too consider yourselves[a] dead to sin, but[b] alive to God in Christ Jesus.
12 Therefore do not let sin reign in your mortal body so that you obey its desires, 13 and do not present your members to sin as instruments[c] to be used for unrighteousness,[d] but present yourselves to God as those who are alive from the dead and your members to God as instruments[e] to be used for righteousness. 14 For sin will have no mastery over you, because you are not under law but under grace.
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- Romans 6:11 tc ‡ Some Alexandrian and Byzantine mss (P94vid א* B C 81 365 1506 1739 1881) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western textual clusters (P46vid A D*,c F G 33). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA28 includes the infinitive in brackets, indicating doubt as to its authenticity.
- Romans 6:11 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
- Romans 6:13 tn Or “weapons, tools.”
- Romans 6:13 tn Or “wickedness, injustice.”
- Romans 6:13 tn Or “weapons, tools.”
1 Peter 2:11
New English Translation
11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul,
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