Matius 1:1--17:27
Konteks1:1 This is the record of the genealogy 1 of Jesus Christ, the son of David, the son of Abraham.
1:2 Abraham was the father 2 of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, 1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, 1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, 1:6 and Jesse the father of David the king.
David was the father of Solomon (by the wife of Uriah 3 ), 1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, 4 1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, 5 Amon the father of Josiah, 1:11 and Josiah 6 the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
1:12 After 7 the deportation to Babylon, Jeconiah became the father of Shealtiel, 8 Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 1:14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 1:15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 1:16 and Jacob the father of Joseph, the husband of Mary, by whom 9 Jesus was born, who is called Christ. 10
1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, 11 fourteen generations.
1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, 12 she was found to be pregnant through the Holy Spirit. 1:19 Because Joseph, her husband to be, 13 was a righteous man, and because he did not want to disgrace her, he intended to divorce her 14 privately. 1:20 When he had contemplated this, an 15 angel of the Lord 16 appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 1:21 She will give birth to a son and you will name him 17 Jesus, 18 because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him 19 Emmanuel,” 20 which means 21 “God with us.” 22 1:24 When Joseph awoke from sleep he did what the angel of the Lord 23 told him. He took his wife, 1:25 but did not have marital relations 24 with her until she gave birth to a son, whom he named 25 Jesus.
2:1 After Jesus was born in Bethlehem 26 in Judea, in the time 27 of King Herod, 28 wise men 29 from the East came to Jerusalem 30 2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose 31 and have come to worship him.” 2:3 When King Herod 32 heard this he was alarmed, and all Jerusalem with him. 2:4 After assembling all the chief priests and experts in the law, 33 he asked them where the Christ 34 was to be born. 2:5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet:
2:6 ‘And you, Bethlehem, in the land of Judah,
are in no way least among the rulers of Judah,
for out of you will come a ruler who will shepherd my people Israel.’” 35
2:7 Then Herod 36 privately summoned the wise men and determined from them when the star had appeared. 2:8 He 37 sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.” 2:9 After listening to the king they left, and once again 38 the star they saw when it rose 39 led them until it stopped above the place where the child was. 2:10 When they saw the star they shouted joyfully. 40 2:11 As they came into the house and saw the child with Mary his mother, they bowed down 41 and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, 42 and myrrh. 43 2:12 After being warned in a dream not to return to Herod, 44 they went back by another route to their own country.
2:13 After they had gone, an 45 angel of the Lord 46 appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod 47 is going to look for the child to kill him.” 2:14 Then he got up, took the child and his mother during 48 the night, and went to Egypt. 2:15 He stayed there until Herod 49 died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” 50
2:16 When Herod 51 saw that he had been tricked by the wise men, he became enraged. He sent men 52 to kill all the children in Bethlehem 53 and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men. 2:17 Then what was spoken by Jeremiah the prophet was fulfilled:
2:18 “A voice was heard in Ramah,
weeping and loud wailing, 54
Rachel weeping for her children,
and she did not want to be comforted, because they were 55 gone.” 56
2:19 After Herod 57 had died, an 58 angel of the Lord 59 appeared in a dream to Joseph in Egypt 2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.” 2:21 So 60 he got up and took the child and his mother and returned to the land of Israel. 2:22 But when he heard that Archelaus 61 was reigning over Judea in place of his father Herod, 62 he was afraid to go there. After being warned in a dream, he went to the regions of Galilee. 2:23 He came to a town called Nazareth 63 and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus 64 would be called a Nazarene. 65
3:1 In those days John the Baptist came into the wilderness 66 of Judea proclaiming, 3:2 “Repent, 67 for the kingdom of heaven is near.” 3:3 For he is the one about whom Isaiah the prophet had spoken: 68
“The voice 69 of one shouting in the wilderness,
‘Prepare the way for the Lord, make 70 his paths straight.’” 71
3:4 Now John wore clothing made from camel’s hair with a leather belt around his waist, and his diet consisted of locusts and wild honey. 72 3:5 Then people from Jerusalem, 73 as well as all Judea and all the region around the Jordan, were going out to him, 3:6 and he was baptizing them 74 in the Jordan River as they confessed their sins.
3:7 But when he saw many Pharisees 75 and Sadducees 76 coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath? 3:8 Therefore produce fruit 77 that proves your 78 repentance, 3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones! 3:10 Even now the ax is laid at 79 the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.
3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy 80 to carry his sandals. He will baptize you with the Holy Spirit and fire. 81 3:12 His winnowing fork 82 is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, 83 but the chaff he will burn up with inextinguishable fire.” 84
3:13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River. 85 3:14 But John 86 tried to prevent 87 him, saying, “I need to be baptized by you, and yet you come to me?” 3:15 So Jesus replied 88 to him, “Let it happen now, 89 for it is right for us to fulfill all righteousness.” Then John 90 yielded 91 to him. 3:16 After 92 Jesus was baptized, just as he was coming up out of the water, the 93 heavens 94 opened 95 and he saw the Spirit of God descending like a dove 96 and coming on him. 3:17 And 97 a voice from heaven said, 98 “This is my one dear Son; 99 in him 100 I take great delight.” 101
4:1 Then Jesus was led by the Spirit into the wilderness 102 to be tempted by the devil. 4:2 After he fasted forty days and forty nights he was famished. 103 4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” 104 4:4 But he answered, 105 “It is written, ‘Man 106 does not live 107 by bread alone, but by every word that comes from the mouth of God.’” 108 4:5 Then the devil took him to the holy city, 109 had him stand 110 on the highest point 111 of the temple, 4:6 and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ 112 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 113 4:7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’” 114 4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. 115 4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship 116 me.” 4:10 Then Jesus said to him, “Go away, 117 Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” 118 4:11 Then the devil left him, and angels 119 came and began ministering to his needs.
4:12 Now when Jesus 120 heard that John had been imprisoned, 121 he went into Galilee. 4:13 While in Galilee, he moved from Nazareth 122 to make his home in Capernaum 123 by the sea, 124 in the region of Zebulun and Naphtali, 4:14 so that what was spoken by Isaiah the prophet would be fulfilled: 125
4:15 “Land of Zebulun and land of Naphtali,
the way by the sea, beyond the Jordan, Galilee of the Gentiles –
4:16 the people who sit in darkness have seen a great light,
and on those who sit in the region and shadow of death a light has dawned.” 126
4:17 From that time Jesus began to preach this message: 127 “Repent, for the kingdom of heaven is near.”
4:18 As 128 he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). 129 4:19 He said to them, “Follow me, and I will turn you into fishers of people.” 130 4:20 They 131 left their nets immediately and followed him. 132 4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat 133 with Zebedee their father, mending their nets. Then 134 he called them. 4:22 They 135 immediately left the boat and their father and followed him.
4:23 Jesus 136 went throughout all of Galilee, teaching in their synagogues, 137 preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people. 4:24 So a report about him spread throughout Syria. People 138 brought to him all who suffered with various illnesses and afflictions, those who had seizures, 139 paralytics, and those possessed by demons, 140 and he healed them. 4:25 And large crowds followed him from Galilee, the Decapolis, 141 Jerusalem, 142 Judea, and beyond the Jordan River. 143
5:1 When 144 he saw the crowds, he went up the mountain. 145 After he sat down his disciples came to him. 5:2 Then 146 he began to teach 147 them by saying:
5:3 “Blessed 148 are the poor in spirit, 149 for the kingdom of heaven belongs 150 to them.
5:4 “Blessed are those who mourn, for they will be comforted. 151
5:5 “Blessed are the meek, for they will inherit the earth.
5:6 “Blessed are those who hunger 152 and thirst for righteousness, for they will be satisfied.
5:7 “Blessed are the merciful, for they will be shown mercy.
5:8 “Blessed are the pure in heart, for they will see God.
5:9 “Blessed are the peacemakers, for they will be called the children 153 of God.
5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.
5:11 “Blessed are you when people 154 insult you and persecute you and say all kinds of evil things about you falsely 155 on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
5:13 “You are the salt 156 of the earth. But if salt loses its flavor, 157 how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people. 5:14 You are the light of the world. A city located on a hill cannot be hidden. 5:15 People 158 do not light a lamp and put it under a basket 159 but on a lampstand, and it gives light to all in the house. 5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.
5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. 160 5:18 I 161 tell you the truth, 162 until heaven and earth pass away not the smallest letter or stroke of a letter 163 will pass from the law until everything takes place. 5:19 So anyone who breaks one of the least of these commands and teaches others 164 to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law 165 and the Pharisees, 166 you will never enter the kingdom of heaven.
5:21 “You have heard that it was said to an older generation, 167 ‘Do not murder,’ 168 and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother 169 will be subjected to judgment. And whoever insults 170 a brother will be brought before 171 the council, 172 and whoever says ‘Fool’ 173 will be sent 174 to fiery hell. 175 5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. 5:25 Reach agreement 176 quickly with your accuser while on the way to court, 177 or he 178 may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. 5:26 I tell you the truth, 179 you will never get out of there until you have paid the last penny! 180
5:27 “You have heard that it was said, ‘Do not commit adultery.’ 181 5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. 182 5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.
5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ 183 5:32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.
5:33 “Again, you have heard that it was said to an older generation, 184 ‘Do not break an oath, but fulfill your vows to the Lord.’ 185 5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God, 5:35 not by earth, because it is his footstool, and not by Jerusalem, 186 because it is the city of the great King. 5:36 Do not take an oath by your head, because you are not able to make one hair white or black. 5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. 187
5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 188 5:39 But I say to you, do not resist the evildoer. 189 But whoever strikes you on the 190 right cheek, turn the other to him as well. 5:40 And if someone wants to sue you and to take your tunic, 191 give him your coat also. 5:41 And if anyone forces you to go one mile, 192 go with him two. 5:42 Give to the one who asks you, 193 and do not reject 194 the one who wants to borrow from you.
5:43 “You have heard that it was said, ‘Love your neighbor’ 195 and ‘hate your enemy.’ 5:44 But I say to you, love your enemy and 196 pray for those who persecute you, 5:45 so that you may be like 197 your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 5:46 For if you love those who love you, what reward do you have? Even the tax collectors 198 do the same, don’t they? 5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 5:48 So then, be perfect, as your heavenly Father is perfect. 199
6:1 “Be 200 careful not to display your righteousness merely to be seen by people. 201 Otherwise you have no reward with your Father in heaven. 6:2 Thus whenever you do charitable giving, 202 do not blow a trumpet before you, as the hypocrites do in synagogues 203 and on streets so that people will praise them. I tell you the truth, 204 they have their reward. 6:3 But when you do your giving, do not let your left hand know what your right hand is doing, 6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. 205
6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues 206 and on street corners so that people can see them. Truly I say to you, they have their reward. 6:6 But whenever you pray, go into your room, 207 close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. 208 6:7 When 209 you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. 6:8 Do 210 not be like them, for your Father knows what you need before you ask him. 6:9 So pray this way: 211
Our Father 212 in heaven, may your name be honored, 213
6:10 may your kingdom come, 214
may your will be done on earth as it is in heaven.
6:11 Give us today our daily bread, 215
6:12 and forgive us our debts, as we ourselves 216 have forgiven our debtors.
6:13 And do not lead us into temptation, 217 but deliver us from the evil one. 218
6:14 “For if you forgive others 219 their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.
6:16 “When 220 you fast, do not look sullen like the hypocrites, for they make their faces unattractive 221 so that people will see them fasting. I tell you the truth, 222 they have their reward. 6:17 When 223 you fast, put oil on your head and wash your face, 6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.
6:19 “Do not accumulate for yourselves treasures on earth, where moth 224 and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 6:21 For where your 225 treasure 226 is, there your heart will be also.
6:22 “The eye is the lamp of the body. If then your eye is healthy, 227 your whole body will be full of light. 6:23 But if your eye is diseased, 228 your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
6:24 “No one can serve two masters, for either he will hate 229 the one and love the other, or he will be devoted to the one and despise 230 the other. You cannot serve God and money. 231
6:25 “Therefore I tell you, do not worry 232 about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 6:26 Look at the birds in the sky: 233 They do not sow, or reap, or gather into barns, yet your heavenly Father feeds 234 them. Aren’t you more valuable 235 than they are? 6:27 And which of you by worrying can add even one hour to his life? 236 6:28 Why do you worry about clothing? Think about how the flowers 237 of the field grow; they do not work 238 or spin. 6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 6:30 And if this is how God clothes the wild grass, 239 which is here today and tomorrow is tossed into the fire to heat the oven, 240 won’t he clothe you even more, 241 you people of little faith? 6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 6:32 For the unconverted 242 pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom 243 and righteousness, and all these things will be given to you as well. 6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. 244
7:1 “Do not judge so that you will not be judged. 245 7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. 246 7:3 Why 247 do you see the speck 248 in your brother’s eye, but fail to see 249 the beam of wood 250 in your own? 7:4 Or how can you say 251 to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? 7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye. 7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. 252
7:7 “Ask 253 and it will be given to you; seek and you will find; knock and the door 254 will be opened for you. 7:8 For everyone who asks 255 receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 7:9 Is 256 there anyone among you who, if his son asks for bread, will give him a stone? 7:10 Or if he asks for a fish, will give him a snake? 257 7:11 If you then, although you are evil, 258 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 259 to those who ask him! 7:12 In 260 everything, treat others as you would want them 261 to treat you, 262 for this fulfills 263 the law and the prophets.
7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.
7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 264 7:16 You will recognize them by their fruit. Grapes are not gathered 265 from thorns or figs from thistles, are they? 266 7:17 In the same way, every good tree bears good fruit, but the bad 267 tree bears bad fruit. 7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 7:19 Every tree that does not bear good fruit is cut down and thrown into the fire. 7:20 So then, you will recognize them by their fruit.
7:21 “Not everyone who says to me, ‘Lord, Lord,’ 268 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do 269 many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ 270
7:24 “Everyone 271 who hears these words of mine and does them is like 272 a wise man 273 who built his house on rock. 7:25 The rain fell, the flood 274 came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” 275
7:28 When 276 Jesus finished saying these things, the crowds were amazed by his teaching, 7:29 because he taught them like one who had authority, 277 not like their experts in the law. 278
8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper 279 approached, and bowed low before him, saying, 280 “Lord, if 281 you are willing, you can make me clean.” 8:3 He stretched out his hand and touched 282 him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. 8:4 Then Jesus said to him, “See that you do not speak to anyone, 283 but go, show yourself to a priest, and bring the offering 284 that Moses commanded, 285 as a testimony to them.” 286
8:5 When he entered Capernaum, 287 a centurion 288 came to him asking for help: 289 8:6 “Lord, 290 my servant 291 is lying at home paralyzed, in terrible anguish.” 8:7 Jesus 292 said to him, “I will come and heal him.” 8:8 But the centurion replied, 293 “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. 294 I say to this one, ‘Go’ and he goes, 295 and to another ‘Come’ and he comes, and to my slave 296 ‘Do this’ and he does it.” 297 8:10 When 298 Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, 299 I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet 300 with Abraham, Isaac, and Jacob 301 in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” 302 8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant 303 was healed at that hour.
8:14 Now 304 when Jesus entered Peter’s house, he saw his mother-in-law lying down, 305 sick with a fever. 8:15 He touched her hand, and the fever left her. Then 306 she got up and began to serve them. 8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. 307 8:17 In this way what was spoken by Isaiah the prophet was fulfilled: 308
“He took our weaknesses and carried our diseases.” 309
8:18 Now when Jesus saw a large crowd 310 around him, he gave orders to go to the other side of the lake. 311 8:19 Then 312 an expert in the law 313 came to him and said, “Teacher, I will follow you wherever you go.” 314 8:20 Jesus said to him, “Foxes have dens, and the birds in the sky 315 have nests, but the Son of Man has no place to lay his head.” 316 8:21 Another 317 of the 318 disciples said to him, “Lord, let me first go and bury my father.” 8:22 But Jesus said to him, “Follow me, and let the dead bury their own dead.” 319
8:23 As he got into the boat, his disciples followed him. 320 8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep. 8:25 So they came 321 and woke him up saying, “Lord, save us! We are about to die!” 8:26 But 322 he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked 323 the winds and the sea, 324 and it was dead calm. 8:27 And the men 325 were amazed and said, 326 “What sort of person is this? Even the winds and the sea obey him!” 327
8:28 When he came to the other side, to the region of the Gadarenes, 328 two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way. 8:29 They 329 cried out, “Son of God, leave us alone! 330 Have you come here to torment us before the time?” 331 8:30 A 332 large herd of pigs was feeding some distance from them. 8:31 Then the demons begged him, 333 “If you drive us out, send us into the herd of pigs.” 8:32 And he said, 334 “Go!” So 335 they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water. 8:33 The 336 herdsmen ran off, went into the town, 337 and told everything that had happened to the demon-possessed men. 8:34 Then 338 the entire town 339 came out to meet Jesus. And when they saw him, they begged him to leave their region.
9:1 After getting into a boat he crossed to the other side and came to his own town. 340 9:2 Just then 341 some people 342 brought to him a paralytic lying on a stretcher. 343 When Jesus saw their 344 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 345 9:3 Then 346 some of the experts in the law 347 said to themselves, “This man is blaspheming!” 348 9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 9:5 Which is easier, 349 to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know 350 that the Son of Man 351 has authority on earth to forgive sins” – then he said to the paralytic 352 – “Stand up, take your stretcher, and go home.” 353 9:7 And he stood up and went home. 354 9:8 When 355 the crowd saw this, they were afraid 356 and honored God who had given such authority to men. 357
9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 358 “Follow me,” he said to him. And he got up and followed him. 9:10 As 359 Jesus 360 was having a meal 361 in Matthew’s 362 house, many tax collectors 363 and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees 364 saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 365 9:12 When 366 Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 367 9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 368 For I did not come to call the righteous, but sinners.”
9:14 Then John’s 369 disciples came to Jesus 370 and asked, “Why do we and the Pharisees 371 fast often, 372 but your disciples don’t fast?” 9:15 Jesus said to them, “The wedding guests 373 cannot mourn while the bridegroom 374 is with them, can they? But the days 375 are coming when the bridegroom will be taken from them, 376 and then they will fast. 9:16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse. 9:17 And no one pours new wine into old wineskins; 377 otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins 378 and both are preserved.”
9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.” 9:19 Jesus and his disciples got up and followed him. 9:20 But 379 a woman who had been suffering from a hemorrhage 380 for twelve years came up behind him and touched the edge 381 of his cloak. 382 9:21 For she kept saying to herself, 383 “If only I touch his cloak, I will be healed.” 384 9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” 385 And the woman was healed 386 from that hour. 9:23 When Jesus entered the ruler’s house and saw the flute players and the disorderly crowd, 9:24 he said, “Go away, for the girl is not dead but asleep.” And they began making fun of him. 387 9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up. 9:26 And the news of this spread throughout that region. 388
9:27 As Jesus went on from there, two blind men followed him, shouting, 389 “Have mercy 390 on us, Son of David!” 391 9:28 When 392 he went into the house, the blind men came to him. Jesus 393 said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.” 9:31 But they went out and spread the news about him throughout that entire region. 394
9:32 As 395 they were going away, 396 a man who could not talk and was demon-possessed was brought to him. 9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!” 9:34 But the Pharisees 397 said, “By the ruler 398 of demons he casts out demons.” 399
9:35 Then Jesus went throughout all the towns 400 and villages, teaching in their synagogues, 401 preaching the good news of the kingdom, and healing every kind of disease and sickness. 402 9:36 When 403 he saw the crowds, he had compassion on them because they were bewildered and helpless, 404 like sheep without a shepherd. 9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few. 9:38 Therefore ask the Lord of the harvest 405 to send out 406 workers into his harvest.”
10:1 Jesus 407 called his twelve disciples and gave them authority over unclean spirits 408 so they could cast them out and heal every kind of disease and sickness. 409 10:2 Now these are the names of the twelve apostles: 410 first, Simon 411 (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 10:3 Philip and Bartholomew; 412 Thomas 413 and Matthew the tax collector; 414 James the son of Alphaeus, and Thaddaeus; 415 10:4 Simon the Zealot 416 and Judas Iscariot, 417 who betrayed him. 418
10:5 Jesus sent out these twelve, instructing them as follows: 419 “Do not go to Gentile regions 420 and do not enter any Samaritan town. 421 10:6 Go 422 instead to the lost sheep of the house of Israel. 10:7 As you go, preach this message: ‘The kingdom of heaven is near!’ 10:8 Heal the sick, raise the dead, 423 cleanse lepers, cast out demons. Freely you received, freely give. 10:9 Do not take gold, silver, or copper in your belts, 10:10 no bag 424 for the journey, or an extra tunic, 425 or sandals or staff, 426 for the worker deserves his provisions. 10:11 Whenever 427 you enter a town or village, 428 find out who is worthy there 429 and stay with them 430 until you leave. 10:12 As you enter the house, give it greetings. 431 10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. 432 10:14 And if anyone will not welcome you or listen to your message, shake the dust off 433 your feet as you leave that house or that town. 10:15 I tell you the truth, 434 it will be more bearable for the region of Sodom and Gomorrah 435 on the day of judgment than for that town!
10:16 “I 436 am sending you out like sheep surrounded by wolves, 437 so be wise as serpents and innocent as doves. 10:17 Beware 438 of people, because they will hand you over to councils 439 and flog 440 you in their synagogues. 441 10:18 And you will be brought before governors and kings 442 because of me, as a witness to them and the Gentiles. 10:19 Whenever 443 they hand you over for trial, do not worry about how to speak or what to say, 444 for what you should say will be given to you at that time. 445 10:20 For it is not you speaking, but the Spirit of your Father speaking through you.
10:21 “Brother 446 will hand over brother to death, and a father his child. Children will rise against 447 parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever 448 they persecute you in one place, 449 flee to another. I tell you the truth, 450 you will not finish going through all the towns 451 of Israel before the Son of Man comes.
10:24 “A disciple is not greater than his teacher, nor a slave 452 greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!
10:26 “Do 453 not be afraid of them, for nothing is hidden 454 that will not be revealed, 455 and nothing is secret that will not be made known. 10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, 456 proclaim from the housetops. 457 10:28 Do 458 not be afraid of those who kill the body 459 but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. 460 10:29 Aren’t two sparrows sold for a penny? 461 Yet not one of them falls to the ground apart from your Father’s will. 462 10:30 Even all the hairs on your head are numbered. 10:31 So do not be afraid; 463 you are more valuable than many sparrows.
10:32 “Whoever, then, acknowledges 464 me before people, I will acknowledge 465 before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.
10:34 “Do not think that I have come to bring 466 peace to the earth. I have not come to bring peace but a sword. 10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, 10:36 and a man’s enemies will be the members of his household. 467
10:37 “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. 10:38 And whoever does not take up his cross 468 and follow me is not worthy of me. 10:39 Whoever finds his life 469 will lose it, 470 and whoever loses his life because of me 471 will find it.
10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. 472 10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever 473 receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, 474 he will never lose his reward.”
11:1 When 475 Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.
11:2 Now when John 476 heard in prison about the deeds Christ 477 had done, he sent his disciples to ask a question: 478 11:3 “Are you the one who is to come, 479 or should we look for another?” 11:4 Jesus answered them, 480 “Go tell John what you hear and see: 481 11:5 The blind see, the 482 lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them. 11:6 Blessed is anyone 483 who takes no offense at me.”
11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness 484 to see? A reed shaken by the wind? 485 11:8 What 486 did you go out to see? A man dressed in fancy clothes? 487 Look, those who wear fancy clothes are in the homes of kings! 488 11:9 What did you go out to see? A prophet? Yes, I tell you, and more 489 than a prophet. 11:10 This is the one about whom it is written:
‘Look, I am sending my messenger ahead of you, 490
who will prepare your way before you.’ 491
11:11 “I tell you the truth, 492 among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least 493 in the kingdom of heaven is greater than he is. 11:12 From 494 the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. 495 11:13 For all the prophets and the law prophesied until John appeared. 496 11:14 And if you are willing to accept it, he is Elijah, who is to come. 11:15 The one who has ears had better listen! 497
11:16 “To 498 what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, 499
11:17 ‘We played the flute for you, yet you did not dance; 500
we wailed in mourning, 501 yet you did not weep.’
11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 502 11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, 503 a glutton and a drunk, a friend of tax collectors 504 and sinners!’ 505 But wisdom is vindicated 506 by her deeds.” 507
11:20 Then Jesus began to criticize openly the cities 508 in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! 509 Woe to you, Bethsaida! If 510 the miracles 511 done in you had been done in Tyre 512 and Sidon, 513 they would have repented long ago in sackcloth and ashes. 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 11:23 And you, Capernaum, 514 will you be exalted to heaven? 515 No, you will be thrown down to Hades! 516 For if the miracles done among you had been done in Sodom, it would have continued to this day. 11:24 But I tell you, it will be more bearable for the region of Sodom 517 on the day of judgment than for you!”
11:25 At that time Jesus said, 518 “I praise 519 you, Father, Lord 520 of heaven and earth, because 521 you have hidden these things from the wise 522 and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. 523 11:27 All things have been handed over to me by my Father. 524 No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides 525 to reveal him. 11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke 526 on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 11:30 For my yoke is easy to bear, and my load is not hard to carry.”
12:1 At that time Jesus went through the grain fields on a Sabbath. His 527 disciples were hungry, and they began to pick heads of wheat 528 and eat them. 12:2 But when the Pharisees 529 saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” 12:3 He 530 said to them, “Haven’t you read what David did when he and his companions were hungry – 12:4 how he entered the house of God and they ate 531 the sacred bread, 532 which was against the law 533 for him or his companions to eat, but only for the priests? 534 12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty? 12:6 I 535 tell you that something greater than the temple is here. 12:7 If 536 you had known what this means: ‘I want mercy and not sacrifice,’ 537 you would not have condemned the innocent. 12:8 For the Son of Man is lord 538 of the Sabbath.”
12:9 Then 539 Jesus 540 left that place and entered their synagogue. 541 12:10 A 542 man was there who had a withered 543 hand. And they asked Jesus, 544 “Is it lawful to heal on the Sabbath?” 545 so that they could accuse him. 12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out? 12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.” 12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, 546 as healthy as the other. 12:14 But the Pharisees went out and plotted against him, as to how they could assassinate 547 him.
12:15 Now when Jesus learned of this, he went away from there. Great 548 crowds 549 followed him, and he healed them all. 12:16 But he sternly warned them not to make him known. 12:17 This fulfilled what was spoken by Isaiah the prophet: 550
12:18 “Here is 551 my servant whom I have chosen,
the one I love, in whom I take great delight. 552
I will put my Spirit on him, and he will proclaim justice to the nations.
12:19 He will not quarrel or cry out,
nor will anyone hear his voice in the streets.
12:20 He will not break a bruised reed or extinguish a smoldering wick,
until he brings justice to victory.
12:21 And in his name the Gentiles 553 will hope.” 554
12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus 555 healed him so that he could speak and see. 556 12:23 All the crowds were amazed and said, “Could this one be the Son of David?” 12:24 But when the Pharisees 557 heard this they said, “He does not cast out demons except by the power of Beelzebul, 558 the ruler 559 of demons!” 12:25 Now when Jesus 560 realized what they were thinking, he said to them, 561 “Every kingdom divided against itself is destroyed, 562 and no town or house divided against itself will stand. 12:26 So if 563 Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12:27 And if I cast out demons by Beelzebul, by whom do your sons 564 cast them 565 out? For this reason they will be your judges. 12:28 But if I cast out demons by the Spirit of God, then the kingdom of God 566 has already overtaken 567 you. 12:29 How 568 else can someone enter a strong man’s 569 house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. 570 12:30 Whoever is not with me is against me, 571 and whoever does not gather with me scatters. 572 12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, 573 but the blasphemy against the Spirit will not be forgiven. 12:32 Whoever speaks a word against the Son of Man will be forgiven. 574 But whoever speaks against the Holy Spirit will not be forgiven, 575 either in this age or in the age to come.
12:33 “Make a tree good and its fruit will be good, or make a tree bad 576 and its fruit will be bad, for a tree is known by its fruit. 12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart. 12:35 The good person 577 brings good things out of his 578 good treasury, 579 and the evil person brings evil things out of his evil treasury. 12:36 I 580 tell you that on the day of judgment, people will give an account for every worthless word they speak. 12:37 For by your words you will be justified, and by your words you will be condemned.”
12:38 Then some of the experts in the law 581 along with some Pharisees 582 answered him, 583 “Teacher, we want to see a sign 584 from you.” 12:39 But he answered them, 585 “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 12:40 For just as Jonah was in the belly of the huge fish 586 for three days and three nights, 587 so the Son of Man will be in the heart of the earth for three days and three nights. 12:41 The people 588 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 589 – and now, 590 something greater than Jonah is here! 12:42 The queen of the South 591 will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 592 something greater than Solomon is here!
12:43 “When 593 an unclean spirit 594 goes out of a person, 595 it passes through waterless places 596 looking for rest but 597 does not find it. 12:44 Then it says, ‘I will return to the home I left.’ 598 When it returns, 599 it finds the house 600 empty, swept clean, and put in order. 601 12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so 602 the last state of that person is worse than the first. It will be that way for this evil generation as well!”
12:46 While Jesus 603 was still speaking to the crowds, 604 his mother and brothers 605 came and 606 stood outside, asking 607 to speak to him. 12:47 608 Someone 609 told him, “Look, your mother and your brothers are standing outside wanting 610 to speak to you.” 12:48 To the one who had said this, Jesus 611 replied, 612 “Who is my mother and who are my brothers?” 12:49 And pointing 613 toward his disciples he said, “Here 614 are my mother and my brothers! 12:50 For whoever does the will of my Father in heaven is 615 my brother and sister and mother.”
13:1 On that day after Jesus went out of the house, he sat by the lake. 13:2 And such a large crowd gathered around him that he got into a boat to sit while 616 the whole crowd stood on the shore. 13:3 He 617 told them many things in parables, 618 saying: “Listen! 619 A sower went out to sow. 620 13:4 And as he sowed, some seeds 621 fell along the path, and the birds came and devoured them. 13:5 Other 622 seeds fell on rocky ground 623 where they did not have much soil. They sprang up quickly because the soil was not deep. 624 13:6 But when the sun came up, they were scorched, and because they did not have sufficient root, they withered. 13:7 Other seeds fell among the thorns, 625 and they grew up and choked them. 626 13:8 But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty. 13:9 The one who has ears had better listen!” 627
13:10 Then 628 the disciples came to him and said, “Why do you speak to them in parables?” 13:11 He replied, 629 “You have been given 630 the opportunity to know 631 the secrets 632 of the kingdom of heaven, but they have not. 13:12 For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. 633 13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand. 13:14 And concerning them the prophecy of Isaiah is fulfilled that says:
‘You will listen carefully 634 yet will never understand,
you will look closely 635 yet will never comprehend.
13:15 For the heart of this people has become dull;
they are hard of hearing,
and they have shut their eyes,
so that they would not see with their eyes
and hear with their ears
and understand with their hearts
and turn, and I would heal them.’ 636
13:16 “But your eyes are blessed 637 because they see, and your ears because they hear. 13:17 For I tell you the truth, 638 many prophets and righteous people longed to see 639 what you see but did not see it, and to hear what you hear but did not hear it.
13:18 “So listen to the parable of the sower: 13:19 When anyone hears the word about the kingdom and does not understand it, the evil one 640 comes and snatches what was sown in his heart; 641 this is the seed sown along the path. 13:20 The 642 seed sown on rocky ground 643 is the person who hears the word and immediately receives it with joy. 13:21 But he has no root in himself and does not endure; 644 when 645 trouble or persecution comes because of the word, immediately he falls away. 13:22 The 646 seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth 647 choke the word, 648 so it produces nothing. 13:23 But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.” 649
13:24 He presented them with another parable: 650 “The kingdom of heaven is like a person who sowed good seed in his field. 13:25 But while everyone was sleeping, an enemy came and sowed weeds 651 among the wheat and went away. 13:26 When 652 the plants sprouted and bore grain, then the weeds also appeared. 13:27 So the slaves 653 of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’ 13:28 He said, ‘An enemy has done this.’ So 654 the slaves replied, ‘Do you want us to go and gather them?’ 13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them. 13:30 Let both grow together until the harvest. At 655 harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then 656 gather 657 the wheat into my barn.”’”
13:31 He gave 658 them another parable: 659 “The kingdom of heaven is like a mustard seed 660 that a man took and sowed in his field. 13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, 661 so that the wild birds 662 come and nest in its branches.” 663
13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with 664 three measures 665 of flour until all the dough had risen.” 666
13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable. 13:35 This fulfilled what was spoken by the prophet: 667
“I will open my mouth in parables,
I will announce what has been hidden from the foundation of the world.” 668
13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.” 13:37 He 669 answered, “The one who sowed the good seed is the Son of Man. 13:38 The field is the world and the good seed are the people 670 of the kingdom. The weeds are the people 671 of the evil one, 13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels. 13:40 As 672 the weeds are collected and burned with fire, so it will be at the end of the age. 13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. 673 13:42 They will throw them into the fiery furnace, 674 where there will be weeping and gnashing of teeth. 13:43 Then the righteous will shine like the sun in the kingdom of their Father. 675 The one who has ears had better listen! 676
13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.
13:45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 13:46 When he found a pearl of great value, he went out and sold everything he had and bought it.
13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish. 13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away. 13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 13:50 and throw them into the fiery furnace, 677 where there will be weeping and gnashing of teeth.
13:51 “Have you understood all these things?” They replied, “Yes.” 13:52 Then he said to them, “Therefore every expert in the law 678 who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”
13:53 Now when 679 Jesus finished these parables, he moved on from there. 13:54 Then 680 he came to his hometown 681 and began to teach the people 682 in their synagogue. 683 They 684 were astonished and said, “Where did this man get such wisdom and miraculous powers? 13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? 685 And aren’t his brothers James, Joseph, Simon, and Judas? 13:56 And aren’t all his sisters here with us? Where did he get all this?” 686 13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.” 13:58 And he did not do many miracles there because of their unbelief.
14:1 At that time Herod the tetrarch 687 heard reports about Jesus, 14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.” 14:3 For Herod had arrested John, bound him, 688 and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told 689 him, “It is not lawful for you to have her.” 690 14:5 Although 691 Herod 692 wanted to kill John, 693 he feared the crowd because they accepted John as a prophet. 14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod, 14:7 so much that he promised with an oath 694 to give her whatever she asked. 14:8 Instructed by her mother, she said, “Give me the head of John the Baptist here on a platter.” 14:9 Although it grieved the king, 695 because of his oath and the dinner guests he commanded it to be given. 14:10 So 696 he sent and had John beheaded in the prison. 14:11 His 697 head was brought on a platter and given to the girl, and she brought it to her mother. 14:12 Then John’s 698 disciples came and took the body and buried it and went and told Jesus.
14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, 699 they followed him on foot from the towns. 700 14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick. 14:15 When evening arrived, his disciples came to him saying, “This is an isolated place 701 and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 14:16 But he 702 replied, “They don’t need to go. You 703 give them something to eat.” 14:17 They 704 said to him, “We have here only five loaves and two fish.” 14:18 “Bring them here to me,” he replied. 14:19 Then 705 he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, 706 who in turn gave them to the crowds. 707 14:20 They all ate and were satisfied, and they picked up the broken pieces left over, twelve baskets full. 14:21 Not counting women and children, there were about five thousand men who ate.
14:22 Immediately Jesus 708 made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds. 14:23 And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone. 14:24 Meanwhile the boat, already far from land, 709 was taking a beating from the waves because the wind was against it. 14:25 As the night was ending, 710 Jesus came to them walking on the sea. 711 14:26 When 712 the disciples saw him walking on the water 713 they were terrified and said, “It’s a ghost!” and cried out with fear. 14:27 But immediately Jesus 714 spoke to them: 715 “Have courage! It is I. Do not be afraid.” 14:28 Peter 716 said to him, 717 “Lord, if it is you, order me to come to you on the water.” 14:29 So he said, “Come.” Peter got out of the boat, walked on the water, and came toward Jesus. 14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, 718 “Lord, save me!” 14:31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?” 14:32 When they went up into the boat, the wind ceased. 14:33 Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”
14:34 After they had crossed over, they came to land at Gennesaret. 719 14:35 When the people 720 there recognized him, they sent word into all the surrounding area, and they brought all their sick to him. 14:36 They begged him if 721 they could only touch the edge of his cloak, and all who touched it were healed.
15:1 Then Pharisees 722 and experts in the law 723 came from Jerusalem 724 to Jesus and said, 725 15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their 726 hands when they eat.” 727 15:3 He answered them, 728 “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, 729 ‘Honor your father and mother’ 730 and ‘Whoever insults his father or mother must be put to death.’ 731 15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” 732 15:6 he does not need to honor his father.’ 733 You have nullified the word of God on account of your tradition. 15:7 Hypocrites! Isaiah prophesied correctly about you when he said,
15:8 ‘This people honors me with their lips,
but their heart 734 is far from me,
15:9 and they worship me in vain,
teaching as doctrines the commandments of men.’” 735
15:10 Then he called the crowd to him and said, 736 “Listen and understand. 15:11 What defiles a person is not what goes into the mouth; it is what 737 comes out of the mouth that defiles a person.” 15:12 Then the disciples came to him and said, “Do you know that when the Pharisees 738 heard this saying they were offended?” 15:13 And he replied, 739 “Every plant that my heavenly Father did not plant will be uprooted. 15:14 Leave them! They are blind guides. 740 If someone who is blind leads another who is blind, 741 both will fall into a pit.” 15:15 But Peter 742 said to him, “Explain this parable to us.” 15:16 Jesus 743 said, “Even after all this, are you still so foolish? 15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? 744 15:18 But the things that come out of the mouth come from the heart, and these things defile a person. 15:19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. 15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” 745
15:21 After going out from there, Jesus went to the region of Tyre 746 and Sidon. 747 15:22 A 748 Canaanite woman from that area came 749 and cried out, 750 “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 15:23 But he did not answer her a word. Then 751 his disciples came and begged him, 752 “Send her away, because she keeps on crying out after us.” 15:24 So 753 he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down 754 before him and said, 755 “Lord, help me!” 15:26 “It is not right 756 to take the children’s bread and throw it to the dogs,” 757 he said. 758 15:27 “Yes, Lord,” she replied, 759 “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then 760 Jesus answered her, “Woman, 761 your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.
15:29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 15:30 Then 762 large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They 763 laid them at his feet, and he healed them. 15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.
15:32 Then Jesus called the 764 disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.” 15:33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?” 15:34 Jesus said to them, “How many loaves do you have?” They replied, “Seven – and a few small fish.” 15:35 After instructing the crowd to sit down on the ground, 15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. 765 15:37 They 766 all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full. 15:38 Not counting children and women, 767 there were four thousand men who ate. 768 15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. 769
16:1 Now when the Pharisees 770 and Sadducees 771 came to test Jesus, 772 they asked him to show them a sign from heaven. 773 16:2 He 774 said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ 16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ 775 You know how to judge correctly the appearance of the sky, 776 but you cannot evaluate the signs of the times. 16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then 777 he left them and went away.
16:5 When the disciples went to the other side, they forgot to take bread. 16:6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees 778 and Sadducees.” 779 16:7 So 780 they began to discuss this among themselves, saying, “It is because we brought no bread.” 16:8 When Jesus learned of this, 781 he said, “You who have such little faith! 782 Why are you arguing 783 among yourselves about having no bread? 16:9 Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many baskets you took up? 16:10 Or the seven loaves for the four thousand and how many baskets you took up? 16:11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!” 16:12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.
16:13 When 784 Jesus came to the area of Caesarea Philippi, 785 he asked his disciples, 786 “Who do people say that the Son of Man is?” 16:14 They answered, “Some say John the Baptist, others Elijah, 787 and others Jeremiah or one of the prophets.” 16:15 He said to them, “But who do you say that I am?” 16:16 Simon Peter answered, 788 “You are the Christ, 789 the Son of the living God.” 16:17 And Jesus answered him, 790 “You are blessed, Simon son of Jonah, because flesh and blood 791 did not reveal this to you, but my Father in heaven! 16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades 792 will not overpower it. 16:19 I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.” 16:20 Then he instructed his disciples not to tell anyone that he was the Christ. 793
16:21 From that time on 794 Jesus began to show his disciples that he must go to Jerusalem 795 and suffer 796 many things at the hands of the elders, chief priests, and experts in the law, 797 and be killed, and on the third day be raised. 16:22 So Peter took him aside and began to rebuke him: 798 “God forbid, 799 Lord! This must not happen to you!” 16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” 800 16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, 801 he must deny 802 himself, take up his cross, 803 and follow me. 16:25 For whoever wants to save his life 804 will lose it, 805 but whoever loses his life for my sake will find it. 16:26 For what does it benefit a person 806 if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life? 16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. 807 16:28 I tell you the truth, 808 there are some standing here who will not 809 experience 810 death before they see the Son of Man coming in his kingdom.” 811
17:1 Six days later 812 Jesus took with him Peter, James, and John the brother of James, 813 and led them privately up a high mountain. 17:2 And he was transfigured before them. 814 His 815 face shone like the sun, and his clothes became white as light. 17:3 Then Moses 816 and Elijah 817 also appeared before them, talking with him. 17:4 So 818 Peter said 819 to Jesus, “Lord, it is good for us to be here. If you want, I will make 820 three shelters 821 – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a 822 bright cloud 823 overshadowed 824 them, and a voice from the cloud said, 825 “This is my one dear Son, 826 in whom I take great delight. Listen to him!” 827 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 828 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When 829 they looked up, all they saw was Jesus alone.
17:9 As they were coming down from the mountain, Jesus commanded them, 830 “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, 831 “Why then do the experts in the law 832 say that Elijah must come first?” 17:11 He 833 answered, “Elijah does indeed come first and will restore all things. 17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In 834 the same way, the Son of Man will suffer at their hands.” 17:13 Then the disciples understood that he was speaking to them about John the Baptist.
17:14 When 835 they came to the crowd, a man came to him, knelt before him, 17:15 and said, “Lord, have mercy on my son, because he has seizures 836 and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but 837 they were not able to heal him.” 17:17 Jesus answered, 838 “You 839 unbelieving 840 and perverse generation! How much longer 841 must I be with you? How much longer must I endure 842 you? 843 Bring him here to me.” 17:18 Then 844 Jesus rebuked 845 the demon and it came out of him, and the boy was healed from that moment. 17:19 Then the disciples came 846 to Jesus privately and said, “Why couldn’t we cast it out?” 17:20 He told them, “It was because of your little faith. I tell you the truth, 847 if you have faith the size of 848 a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing 849 will be impossible for you.”
17:21 [[EMPTY]] 85017:22 When 851 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 852 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 853 they arrived in Capernaum, 854 the collectors of the temple tax 855 came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?” 17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, 856 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 857 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 858 are free. 17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. 859 Take that and give it to them for me and you.”
[1:1] 1 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
[1:6] 3 sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).
[1:7] 4 tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì1vid א B C [Dluc] Ë1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
[1:10] 5 tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [Dluc] γ δ θ Ë1 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX
[1:11] 6 sn Before the mention of Jeconiah, several medieval
[1:12] 7 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.
[1:12] 8 sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).
[1:16] 9 tc There are three significant variant readings at this point in the text. Some
[1:16] sn The pronoun whom is feminine gender in the Greek text, referring to Mary.
[1:16] 10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:16] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[1:17] 11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:17] sn See the note on Christ in 1:16.
[1:18] 12 tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).
[1:19] 13 tn Grk “husband.” See following note for discussion.
[1:19] 14 tn Or “send her away.”
[1:19] sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21).
[1:20] 15 tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[1:20] 16 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:21] 17 tn Grk “you will call his name.”
[1:21] 18 sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:23] 19 tn Grk “they will call his name.”
[1:23] 20 sn A quotation from Isa 7:14.
[1:23] 21 tn Grk “is translated.”
[1:23] 22 sn An allusion to Isa 8:8, 10 (LXX).
[1:24] 23 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.
[1:25] 24 tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.
[1:25] 25 tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.
[2:1] 26 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:1] 27 tn Grk “in the days.”
[2:1] 28 sn King Herod was Herod the Great, who ruled Palestine from 37
[2:1] 29 sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).
[2:1] 30 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:2] 31 tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).
[2:3] 32 sn See the note on King Herod in 2:1.
[2:4] 33 tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[2:4] 34 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:4] sn See the note on Christ in 1:16.
[2:6] 35 sn A quotation from Mic 5:2.
[2:7] 36 sn See the note on King Herod in 2:1.
[2:8] 37 tn Here καί (kai) has not been translated.
[2:9] 38 tn Grk “and behold the star.”
[2:9] 39 tn See the note on the word “rose” in 2:2.
[2:10] 40 tn Grk “they rejoiced with very great joy.”
[2:11] 41 tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
[2:11] 42 sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).
[2:11] 43 sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.
[2:12] 44 sn See the note on King Herod in 2:1.
[2:13] 45 tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[2:13] 46 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
[2:13] 47 sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.
[2:14] 48 tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).
[2:15] 49 sn See the note on King Herod in 2:1.
[2:15] 50 sn A quotation from Hos 11:1.
[2:16] 51 sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.
[2:16] 53 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:18] 54 tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later
[2:18] 55 tn Grk “are”; the Greek text uses a present tense verb.
[2:18] 56 sn A quotation from Jer 31:15.
[2:19] 57 sn See the note on King Herod in 2:1. When Herod the Great died in 4
[2:19] 58 tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[2:19] 59 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
[2:21] 60 tn Here δέ (de) has been translated as “so” to indicate the implied result of the angel’s instructions.
[2:22] 61 sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.
[2:22] 62 sn See the note on King Herod in 2:1.
[2:23] 63 sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.
[2:23] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:23] 64 tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.
[2:23] 65 tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.
[3:2] 67 tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.
[3:3] 68 tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.
[3:3] 70 sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.
[3:3] 71 sn A quotation from Isa 40:3.
[3:4] 72 sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions, and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.
[3:5] 73 tn Grk “Then Jerusalem.”
[3:5] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:6] 74 tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.
[3:7] 75 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[3:7] 76 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
[3:8] 77 sn Fruit worthy of repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.
[3:8] 78 tn Grk “fruit worthy of.”
[3:10] 79 sn Laid at the root. That is, placed and aimed, ready to begin cutting.
[3:11] 80 tn Grk “of whom I am not worthy.”
[3:11] sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
[3:11] 81 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
[3:12] 82 sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
[3:12] 83 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).
[3:12] 84 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:13] 85 tn “River” is not in the Greek text but is supplied for clarity.
[3:14] 86 tc ‡ The earliest
[3:14] 87 tn The imperfect verb has been translated conatively.
[3:15] 88 tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”
[3:15] 89 tn Grk “Permit now.”
[3:15] 90 tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.
[3:15] 91 tn Or “permitted him.”
[3:16] 92 tn Here δέ (de) has not been translated.
[3:16] 93 tn Grk “behold the heavens.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[3:16] 94 tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.
[3:16] 95 tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א1 C Ds L W 0233 Ë1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[3:16] 96 sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
[3:17] 97 tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.
[3:17] 98 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
[3:17] 99 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[3:17] sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.
[3:17] 101 tn Or “with whom I am well pleased.”
[3:17] sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
[4:2] 103 tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”
[4:3] 104 tn Grk “say that these stones should become bread.”
[4:4] 105 tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.
[4:4] 106 tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
[4:4] 107 tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).
[4:4] 108 sn A quotation from Deut 8:3.
[4:5] 109 sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.
[4:5] 110 tn Grk “and he stood him.”
[4:5] 111 sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
[4:6] 112 sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
[4:6] 113 sn A quotation from Ps 91:12.
[4:7] 114 sn A quotation from Deut 6:16.
[4:9] 116 tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
[4:10] 117 tc The majority of later witnesses (C2 D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*vid K P W Δ 0233 Ë1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.
[4:10] 118 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
[4:11] 119 tn Grk “and behold, angels.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[4:12] 121 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[4:13] 122 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[4:13] 123 tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.”
[4:13] sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.
[4:13] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:13] 124 tn Or “by the lake.”
[4:13] sn By the sea refers to the Sea of Galilee.
[4:14] 125 tn The redundant participle λέγοντος (legontos) has not been translated here.
[4:16] 126 sn A quotation from Isa 9:1.
[4:17] 127 tn Grk “and to say.”
[4:18] 128 tn Here δέ (de) has not been translated.
[4:18] 129 tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.
[4:19] 130 tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”
[4:19] sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.
[4:20] 131 tn Here δέ (de) has not been translated.
[4:20] 132 sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[4:21] 133 tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.
[4:21] 134 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:22] 135 tn Here δέ (de) has not been translated.
[4:23] 137 sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[4:24] 138 tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).
[4:24] 139 tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
[4:24] 140 tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.
[4:25] 141 tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:25] sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
[4:25] 142 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:25] 143 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[5:1] 144 tn Here δέ (de) has not been translated.
[5:1] 145 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").
[5:1] sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[5:2] 146 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:2] 147 tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.
[5:3] 148 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[5:3] 149 sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[5:3] 150 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.
[5:4] 151 sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
[5:6] 152 sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
[5:9] 153 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).
[5:11] 154 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.
[5:11] 155 tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
[5:13] 156 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[5:13] 157 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[5:15] 158 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
[5:15] 159 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[5:17] 160 tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.
[5:18] 161 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
[5:18] 162 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:18] 163 tn Grk “Not one iota or one serif.”
[5:18] sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).
[5:19] 164 tn Grk “teaches men” ( in a generic sense, people).
[5:20] 165 tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[5:20] 166 sn See the note on Pharisees in 3:7.
[5:21] 167 tn Grk “to the ancient ones.”
[5:21] 168 sn A quotation from Exod 20:13; Deut 5:17.
[5:22] 169 tc The majority of
[5:22] 170 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
[5:22] 171 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 172 tn Grk “the Sanhedrin.”
[5:22] 173 tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).
[5:22] 174 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 175 tn Grk “the Gehenna of fire.”
[5:22] sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[5:25] 176 tn Grk “Make friends.”
[5:25] 177 tn The words “to court” are not in the Greek text but are implied.
[5:25] 178 tn Grk “the accuser.”
[5:26] 179 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:26] 180 tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.
[5:26] sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.
[5:27] 181 sn A quotation from Exod 20:14; Deut 5:17.
[5:29] 182 sn On this word here and in the following verse, see the note on the word hell in 5:22.
[5:31] 183 sn A quotation from Deut 24:1.
[5:33] 184 tn Grk “the ancient ones.”
[5:33] 185 sn A quotation from Lev 19:12.
[5:35] 186 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:37] 187 tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.
[5:38] 188 sn A quotation from Exod 21:24; Lev 24:20.
[5:39] 189 tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
[5:39] 190 tc ‡ Many
[5:40] 191 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[5:41] 192 sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.
[5:42] 193 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one 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).
[5:42] 194 tn Grk “do not turn away from.”
[5:43] 195 sn A quotation from Lev 19:18.
[5:44] 196 tc Most
[5:45] 197 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
[5:46] 198 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[5:48] 199 sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
[6:1] 200 tc ‡ Several
[6:1] 201 tn Grk “before people in order to be seen by them.”
[6:2] 202 tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).
[6:2] 203 sn See the note on synagogues in 4:23.
[6:2] 204 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:4] 205 tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë1,13 33 al).
[6:5] 206 sn See the note on synagogues in 4:23.
[6:6] 207 sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[6:6] 208 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
[6:7] 209 tn Here δέ (de) has not been translated.
[6:8] 210 tn Grk “So do not.” Here οὖν (oun) has not been translated.
[6:9] 211 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[6:9] 212 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[6:9] 213 tn Grk “hallowed be your name.”
[6:10] 214 sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[6:11] 215 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.
[6:12] 216 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
[6:13] 217 tn Or “into a time of testing.”
[6:13] sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
[6:13] 218 tc Most
[6:13] tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.
[6:14] 219 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”
[6:16] 220 tn Here δέ (de) has not been translated.
[6:16] 221 tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
[6:16] 222 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:17] 223 tn Here δέ (de) has not been translated.
[6:19] 224 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[6:21] 225 tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.
[6:21] 226 sn Seeking heavenly treasure means serving others and honoring God by doing so.
[6:22] 227 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[6:23] 228 tn Or “if your eye is sick” (L&N 23.149).
[6:23] sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
[6:24] 229 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[6:24] 230 tn Or “and treat [the other] with contempt.”
[6:24] 231 tn Grk “God and mammon.”
[6:24] sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
[6:25] 232 tn Or “do not be anxious,” and so throughout the rest of this paragraph.
[6:26] 233 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[6:26] 234 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[6:26] 235 tn Grk “of more value.”
[6:27] 236 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[6:28] 237 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[6:28] 238 tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.
[6:30] 239 tn Grk “grass of the field.”
[6:30] 240 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[6:30] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[6:30] 241 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[6:32] 242 tn Or “unbelievers”; Grk “Gentiles.”
[6:33] 243 tc ‡ Most
[6:33] sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[6:34] 244 tn Grk “Sufficient for the day is its evil.”
[7:1] 245 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.
[7:2] 246 tn Grk “by [the measure] with which you measure it will be measured to you.”
[7:3] 247 tn Here δέ (de) has not been translated.
[7:3] 248 sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.
[7:3] 249 tn Or “do not notice.”
[7:3] 250 sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
[7:4] 251 tn Grk “how will you say?”
[7:6] 252 tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
[7:7] 253 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[7:7] 254 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
[7:8] 255 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.
[7:9] 256 tn Grk “Or is there.”
[7:10] 257 sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”
[7:11] 258 tn The participle ὄντες (ontes) has been translated concessively.
[7:11] 259 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
[7:12] 260 tn Grk “Therefore in.” Here οὖν (oun) has not been translated.
[7:12] 261 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[7:12] 262 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.
[7:15] 264 sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
[7:16] 265 tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
[7:16] 266 sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
[7:17] 267 tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).
[7:21] 268 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[7:22] 269 tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.
[7:23] 270 tn Grk “workers of lawlessness.”
[7:24] 271 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
[7:24] 272 tn Grk “will be like.” The same phrase occurs in v. 26.
[7:24] 273 tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.
[7:25] 274 tn Grk “the rivers.”
[7:27] 275 tn Grk “and great was its fall.”
[7:28] 276 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[7:29] 277 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[7:29] 278 tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.
[8:2] 279 tn Grk “And behold, a leper came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:2] sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[8:2] 280 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 281 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[8:3] 282 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[8:4] 283 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
[8:4] 285 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[8:4] 286 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.
[8:5] 287 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[8:5] map For location see Map1 D2; Map2 C3; Map3 B2.
[8:5] 288 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.
[8:5] 289 sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
[8:6] 290 tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.
[8:6] 291 tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.
[8:7] 292 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[8:8] 293 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[8:9] 294 tn Grk “having soldiers under me.”
[8:9] 295 sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[8:9] 296 tn 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. 1). 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.
[8:9] 297 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[8:10] 298 tn Here δέ (de) has not been translated.
[8:10] 299 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:11] 300 tn Grk “and recline at table,” as 1st 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 word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
[8:11] sn 1st 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.
[8:11] 301 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.
[8:12] 302 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[8:13] 303 tc ‡ Most
[8:14] 304 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:14] 305 tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.
[8:15] 306 tn Here καί (kai) has been translated as “then.”
[8:16] 307 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[8:17] 308 tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
[8:17] 309 sn A quotation from Isa 53:4.
[8:18] 310 tc ‡ Codex B and some Sahidic
[8:18] 311 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[8:19] 312 tn Here καί (kai) has been translated as “then.”
[8:19] 313 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
[8:19] 314 sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.
[8:20] 315 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[8:20] 316 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[8:21] 317 tn Here δέ (de) has not been translated.
[8:21] 318 tc ‡ Most
[8:22] 319 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[8:23] 320 sn A boat that held all the disciples would be of significant size.
[8:25] 321 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:26] 322 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:26] 323 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:26] 324 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.
[8:27] 325 tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
[8:27] 326 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[8:27] 327 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:28] 328 tc The textual tradition here is quite complicated. A number of
[8:28] sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:29] 329 tn Grk “And behold, they cried out, saying.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). The participle λέγοντες (legontes) is redundant and has not been translated.
[8:29] 330 tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”
[8:29] 331 sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:30] 332 tn Here δέ (de) has not been translated.
[8:31] 333 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:32] 334 tn Grk “And he said to them.”
[8:32] 335 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 336 tn Here δέ (de) has not been translated.
[8:33] 337 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
[8:34] 338 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:1] 340 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
[9:2] 341 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
[9:2] 342 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[9:2] 343 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[9:2] 344 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[9:2] 345 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[9:3] 346 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
[9:3] 347 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[9:3] 348 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[9:5] 349 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[9:6] 350 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[9:6] 351 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[9:6] 352 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[9:6] 353 tn Grk “to your house.”
[9:7] 354 tn Grk “to his house.”
[9:8] 355 tn Here δέ (de) has not been translated.
[9:8] 356 tc Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic.
[9:8] 357 tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”
[9:9] 358 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[9:9] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[9:10] 359 tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[9:10] 360 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[9:10] 361 tn Grk “was reclining at table.”
[9:10] sn As Jesus was having a meal. 1st 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.
[9:10] 362 tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
[9:10] 363 sn See the note on tax collectors in 5:46.
[9:11] 364 sn See the note on Pharisees in 3:7.
[9:11] 365 sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
[9:12] 366 tn Here δέ (de) has not been translated.
[9:12] 367 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
[9:13] 368 sn A quotation from Hos 6:6 (see also Matt 12:7).
[9:14] 369 sn John refers to John the Baptist.
[9:14] 370 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
[9:14] 371 sn See the note on Pharisees in 3:7.
[9:14] 372 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[9:15] 373 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).
[9:15] 374 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[9:15] 376 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.
[9:17] 377 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[9:17] 378 sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[9:20] 379 tn Grk “And behold a woman.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:20] 380 sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
[9:20] 381 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[9:20] 382 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[9:21] 383 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.
[9:21] sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”
[9:22] 385 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[9:24] 387 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[9:26] 388 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:27] 389 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[9:27] 390 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
[9:27] 391 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[9:28] 392 tn Here δέ (de) has not been translated.
[9:28] 393 tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.
[9:31] 394 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:32] 395 tn Here δέ (de) has not been translated.
[9:32] 396 tn Grk “away, behold, they brought a man to him.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:34] 397 sn See the note on Pharisees in 3:7.
[9:34] 399 tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.
[9:35] 401 sn See the note on synagogues in 4:23.
[9:35] 402 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[9:36] 403 tn Here δέ (de) has not been translated.
[9:36] 404 tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.
[9:38] 405 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[9:38] 406 tn Grk “to thrust out.”
[10:1] 408 sn Unclean spirits refers to evil spirits.
[10:1] 409 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[10:2] 410 sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
[10:2] 411 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[10:3] 412 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[10:3] 413 sn This is the “doubting Thomas” of John 20:24-29.
[10:3] 414 sn See the note on tax collectors in 5:46.
[10:3] 415 tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaio", “Lebbaeus”) in D, Judas Zelotes in it, and not present in sys. The Byzantine text, along with a few others (C[*],2 L W Θ Ë1 33 Ï), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 pc conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B Ë13 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.
[10:4] 416 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
[10:4] 417 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[10:4] 418 tn Grk “who even betrayed him.”
[10:5] 419 tn Grk “instructing them, saying.”
[10:5] 420 tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
[10:5] 421 tn Grk “town [or city] of the Samaritans.”
[10:6] 422 tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.
[10:8] 423 tc The majority of Byzantine minuscules, along with a few other witnesses (C3 K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281vid Ë1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).
[10:10] 424 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:10] 425 tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.
[10:10] 426 sn Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
[10:11] 427 tn Here δέ (de) has not been translated.
[10:11] 428 tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”
[10:11] 429 tn Grk “in it” (referring to the city or village).
[10:11] 430 tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.
[10:11] sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[10:12] 431 tn This is a metonymy; the “house” is put for those who live in it.
[10:13] 432 sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.
[10:14] 433 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[10:15] 434 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 435 sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.
[10:16] 436 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:16] 437 sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.
[10:17] 438 tn Here δέ (de) has not been translated.
[10:17] 439 sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
[10:17] 440 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[10:17] 441 sn See the note on synagogues in 4:23.
[10:18] 442 sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
[10:19] 443 tn Here δέ (de) has not been translated.
[10:19] 444 tn Grk “how or what you might speak.”
[10:19] 445 tn Grk “in that hour.”
[10:21] 446 tn Here δέ (de) has not been translated.
[10:21] 447 tn Or “will rebel against.”
[10:23] 448 tn Here δέ (de) has not been translated.
[10:23] 449 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”
[10:23] 450 tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.
[10:23] 451 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”
[10:24] 452 tn See the note on the word “slave” in 8:9.
[10:26] 453 tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.
[10:26] 454 tn Or “concealed.”
[10:26] 455 sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.
[10:27] 456 tn Grk “what you hear in the ear,” an idiom.
[10:27] 457 tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
[10:28] 458 tn Here καί (kai) has not been translated.
[10:28] 459 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[10:28] 460 sn See the note on the word hell in 5:22.
[10:29] 461 sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
[10:29] 462 tn Or “to the ground without the knowledge and consent of your Father.”
[10:31] 463 sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.
[10:32] 464 tn Or “confesses.”
[10:32] 465 tn Grk “I will acknowledge him also.”
[10:32] sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.
[10:34] 466 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[10:36] 467 tn Matt 10:35-36 are an allusion to Mic 7:6.
[10:38] 468 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.
[10:39] 469 tn Grk “his soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[10:39] 470 sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it).
[10:39] 471 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα indicates the cause or reason for something (BDAG 334 s.v. 1).
[10:40] 472 sn The one who sent me refers to God.
[10:41] 473 tn Grk “And whoever.” Here καί (kai) has not been translated.
[10:42] 474 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:1] 475 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[11:2] 476 sn John refers to John the Baptist.
[11:2] 477 tc The Western codex D and a few other
[11:2] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:2] sn See the note on Christ in 1:16.
[11:2] 478 tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later
[11:2] tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.
[11:3] 479 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.
[11:4] 480 tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:4] 481 sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
[11:5] 482 tn Grk “and the,” 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. Two other conjunctions are omitted in this series.
[11:7] 485 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
[11:8] 486 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.
[11:8] 487 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
[11:9] 489 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).
[11:10] 490 tn Grk “before your face” (an idiom).
[11:10] 491 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[11:11] 492 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:11] 493 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
[11:12] 494 tn Here δέ (de) has not been translated.
[11:12] 495 tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.
[11:13] 496 tn The word “appeared” is not in the Greek text, but is implied.
[11:15] 497 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 13:9, 43; Mark 4:9, 23; Luke 8:8, 14:35).
[11:16] 498 tn Here δέ (de) has not been translated.
[11:16] 499 tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.
[11:17] 500 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 18-19) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
[11:17] 501 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
[11:18] 502 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
[11:19] 503 tn Grk “Behold a man.”
[11:19] 504 sn See the note on tax collectors in 5:46.
[11:19] 505 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
[11:19] 506 tn Or “shown to be right.”
[11:19] 507 tc Most witnesses (B2 C D L Θ Ë1 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (Ë13) as well as early versional and patristic support.
[11:20] 508 tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.
[11:21] 509 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[11:21] 510 tn This introduces a second class (contrary to fact) condition in the Greek text.
[11:21] 511 tn Or “powerful deeds.”
[11:21] 512 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[11:21] 513 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[11:21] map For location see Map1 A1; JP3 F3; JP4 F3.
[11:23] 514 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[11:23] map For location see Map1 D2; Map2 C3; Map3 B2.
[11:23] 515 tn The interrogative particle introducing this question expects a negative reply.
[11:23] 516 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).
[11:24] 517 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.
[11:25] 518 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:25] 520 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] 522 sn See 1 Cor 1:26-31.
[11:26] 523 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.
[11:27] 524 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[11:27] 525 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[11:29] 526 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.
[12:1] 527 tn Here δέ (de) has not been translated.
[12:1] 528 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[12:2] 529 sn See the note on Pharisees in 3:7.
[12:3] 530 tn Here δέ (de) has not been translated.
[12:4] 531 tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì70 C D L W Θ Ë1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).
[12:4] 532 tn Grk “the bread of presentation.”
[12:4] sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.
[12:4] 533 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[12:4] 534 sn See 1 Sam 21:1-6.
[12:6] 535 tn Here δέ (de) has not been translated.
[12:7] 536 tn Here δέ (de) has not been translated.
[12:7] 537 sn A quotation from Hos 6:6 (see also Matt 9:13).
[12:8] 538 tn The term “lord” is in emphatic position in the Greek text.
[12:8] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[12:9] 539 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:9] 540 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:9] 541 sn See the note on synagogues in 4:23.
[12:10] 542 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[12:10] 543 sn Withered means the man’s hand was shrunken and paralyzed.
[12:10] 544 tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.
[12:10] 545 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[12:13] 546 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[12:15] 548 tn Here καί (kai) has not been translated.
[12:15] 549 tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.
[12:17] 550 tn Grk “so that what was said by Isaiah the prophet would be fulfilled, saying.” This final clause, however, is part of one sentence in Greek (vv. 15b-17) and is thus not related only to v. 16. The participle λέγοντος (legontos) is redundant and has not been translated.
[12:18] 551 tn Grk “Behold my servant.”
[12:18] 552 tn Grk “in whom my soul is well pleased.”
[12:21] 553 tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[12:21] 554 sn Verses 18-21 are a quotation from Isa 42:1-4.
[12:22] 555 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 556 tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”
[12:24] 557 sn See the note on Pharisees in 3:7.
[12:24] 558 tn Grk “except by Beelzebul.”
[12:24] sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
[12:25] 560 tc The majority of
[12:25] 561 sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).
[12:25] 562 tn Or “is left in ruins.”
[12:26] 563 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[12:27] 564 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
[12:27] 565 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[12:28] 566 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.
[12:28] 567 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
[12:29] 568 tn Grk “Or how can.”
[12:29] 569 sn The strong man here pictures Satan.
[12:29] 570 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[12:30] 571 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
[12:30] 572 sn For the image of scattering, see Pss. Sol. 17:18.
[12:31] 573 tn Grk “every sin and blasphemy will be forgiven men.”
[12:32] 574 tn Grk “it will be forgiven him.”
[12:32] 575 tn Grk “it will not be forgiven him.”
[12:32] sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning.
[12:33] 576 tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).
[12:35] 577 tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.
[12:35] 578 tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).
[12:35] 579 sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).
[12:36] 580 tn Here δέ (de) has not been translated.
[12:38] 581 tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[12:38] 582 tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.
[12:38] sn See the note on Pharisees in 3:7.
[12:38] 583 tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.
[12:38] 584 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[12:39] 585 tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
[12:40] 586 tn Grk “large sea creature.”
[12:40] 587 sn A quotation from Jonah 1:17.
[12:41] 588 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
[12:41] 589 tn Grk “at the preaching of Jonah.”
[12:42] 591 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
[12:43] 593 tn Here δέ (de) has not been translated.
[12:43] 594 sn Unclean spirit refers to an evil spirit.
[12:43] 595 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.
[12:43] 596 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
[12:43] 597 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:44] 598 tn Grk “I will return to my house from which I came.”
[12:44] 600 tn The words “the house” are not in Greek but are implied.
[12:44] 601 sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[12:45] 602 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[12:46] 603 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:46] 604 tn Grk “crowds, behold, his mother.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[12:46] 605 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[12:46] 606 tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”
[12:47] 608 tc A few ancient
[12:47] 609 tn Here δέ (de) has not been translated.
[12:48] 611 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:48] 612 tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.
[12:49] 613 tn Grk “extending his hand.”
[12:49] 614 tn Grk “Behold my mother and my brothers.”
[12:50] 615 tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.
[13:2] 616 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
[13:3] 617 tn Here καί (kai) has not been translated.
[13:3] 618 sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
[13:3] 620 sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.
[13:4] 621 tn In Matthew’s version of this parable, plural pronouns are used to refer to the seed in v. 4 (ἅ…αὐτά [Ja…auta]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like ἔπεσεν [epesen]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1-9; Luke 8:4-8).
[13:5] 622 tn Here and in vv. 7 and 8 δέ (de) has not been translated.
[13:5] 623 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
[13:5] 624 tn Grk “it did not have enough depth of earth.”
[13:7] 625 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[13:7] 626 sn That is, crowded out the good plants.
[13:9] 627 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:43; Mark 4:9, 23; Luke 8:8, 14:35).
[13:10] 628 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:11] 629 tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:11] 630 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[13:11] 631 tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[13:11] 632 tn Grk “the mysteries.”
[13:11] 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 it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[13:12] 633 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
[13:14] 634 tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).
[13:14] 635 tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.
[13:15] 636 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[13:16] 637 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation.
[13:17] 638 tn Grk “truly (ἀμήν, amhn) I say to you.”
[13:17] 639 sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[13:19] 640 sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[13:19] 641 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[13:20] 642 tn Here δέ (de) has not been translated.
[13:20] 643 tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.
[13:21] 644 tn Grk “is temporary.”
[13:21] 645 tn Here δέ (de) has not been translated.
[13:22] 646 tn Here δέ (de) has not been translated.
[13:22] 647 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
[13:22] 648 sn That is, their concern for spiritual things is crowded out by material things.
[13:23] 649 tn The Greek is difficult to translate because it switches from a generic “he” to three people within this generic class (thus, something like: “Who indeed bears fruit and yields, in one instance a hundred times, in another, sixty times, in another, thirty times”).
[13:24] 650 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:25] 651 tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).
[13:26] 652 tn Here δέ (de) has not been translated.
[13:27] 653 tn See the note on the word “slave” in 8:9.
[13:28] 654 tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.
[13:30] 655 tn Here καί (kai) has not been translated.
[13:30] 657 tn Grk “burned, but gather.”
[13:31] 658 tn Grk “put before.”
[13:31] 659 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:31] 660 sn The mustard seed was noted for its tiny size.
[13:32] 661 sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.
[13:32] 662 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[13:32] 663 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[13:33] 665 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
[13:33] 666 tn Grk “it was all leavened.”
[13:33] sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
[13:35] 667 tc A few important
[13:35] tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.
[13:35] 668 sn A quotation from Ps 78:2.
[13:37] 669 tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:38] 670 tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”
[13:38] 671 tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.
[13:40] 672 tn Grk “Therefore as.” Here οὖν (oun) has not been translated.
[13:41] 673 tn Grk “the ones who practice lawlessness.”
[13:42] 674 sn A quotation from Dan 3:6.
[13:43] 675 sn An allusion to Dan 12:3.
[13:43] 676 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).
[13:50] 677 sn An allusion to Dan 3:6.
[13:52] 678 tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].
[13:53] 679 tn Grk “Now it happened that when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[13:54] 680 tn Here καί (kai) has been translated as “Then.”
[13:54] 681 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
[13:54] 682 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[13:54] 683 sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
[13:54] 684 tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.
[13:55] 685 sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).
[13:56] 686 tn Grk “Where did he get these things?”
[14:1] 687 sn A tetrarch, a ruler with rank and authority lower than a king, ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod, tetrarch of Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.
[14:3] 688 tc ‡ Most witnesses (א2 C D L W Z Θ 0106 Ë1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff1 h q). The original wording most likely lacked it, but it has been included here due to English style. NA27 includes the word in brackets, indicating reservations about its authenticity.
[14:4] 689 tn The imperfect tense verb is here rendered with an iterative force.
[14:4] 690 sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
[14:5] 691 tn Here καί (kai) has not been translated.
[14:5] 692 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[14:5] 693 tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.
[14:7] 694 tn The Greek text reads here ὁμολογέω (Jomologew); though normally translated “acknowledge, confess,” BDAG (708 s.v. 1) lists “assure, promise with an oath” for certain contexts such as here.
[14:9] 695 tn Grk “and being grieved, the king commanded.”
[14:9] sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.
[14:10] 696 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:11] 697 tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.
[14:12] 698 tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”
[14:13] 699 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[14:15] 701 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
[14:16] 702 tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek
[14:16] 703 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[14:17] 704 tn Here δέ (de) has not been translated.
[14:19] 705 tn Here καί (kai) has been translated as “Then.”
[14:19] 706 tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.
[14:19] 707 tn Grk “to the disciples, and the disciples to the crowds.”
[14:22] 708 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:24] 709 tn Grk “The boat was already many stades from the land.” A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.
[14:25] 710 tn Grk “In the fourth watch of the night,” that is, between 3 a.m. and 6 a.m.
[14:25] 711 tn Or “on the lake.”
[14:26] 712 tn Here δέ (de) has not been translated.
[14:26] 713 tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).
[14:27] 714 tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff1 syc sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.
[14:27] 715 tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[14:28] 716 tn Here δέ (de) has not been translated.
[14:28] 717 tn Grk “answering him, Peter said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[14:30] 718 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[14:34] 719 sn Gennesaret was a fertile plain south of Capernaum (see also Mark 6:53). The Sea of Galilee was also sometimes known as the Sea of Gennesaret (Luke 5:1).
[14:35] 720 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
[14:36] 721 tn Grk “asked that they might touch.”
[15:1] 722 sn See the note on Pharisees in 3:7.
[15:1] 723 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[15:1] 724 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:1] 725 tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.
[15:2] 726 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 Ë1 579 700 892 1424 pc f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA27 has the pronoun in brackets, indicating doubts as to its authenticity.
[15:2] 727 tn Grk “when they eat bread.”
[15:3] 728 tn Grk “But answering, he said to them.”
[15:4] 729 tc Most
[15:4] 730 sn A quotation from Exod 20:12; Deut 5:16.
[15:4] 731 sn A quotation from Exod 21:17; Lev 20:9.
[15:5] 732 tn Grk “is a gift,” that is, something dedicated to God.
[15:6] 733 tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of
[15:6] tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.
[15:6] sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).
[15:8] 734 tn The term “heart” is a collective singular in the Greek text.
[15:9] 735 sn A quotation from Isa 29:13.
[15:10] 736 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
[15:11] 737 tn Grk “but what.”
[15:12] 738 sn See the note on Pharisees in 3:7.
[15:13] 739 tn Grk “And answering, he said.”
[15:14] 740 tc ‡ Most
[15:14] 741 tn Grk “If blind leads blind.”
[15:15] 742 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
[15:16] 743 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[15:17] 744 tn Or “into the latrine.”
[15:20] 745 tn Grk “but to eat with unwashed hands does not defile a person.”
[15:21] 746 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[15:21] 747 map For location see Map1 A1; JP3 F3; JP4 F3.
[15:22] 748 tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[15:22] 749 tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
[15:22] 750 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[15:23] 751 tn Here καί (kai) has been translated as “Then.”
[15:23] 752 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[15:24] 753 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
[15:25] 754 tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
[15:25] 755 tn Grk “she bowed down to him, saying.”
[15:26] 756 tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.
[15:26] 757 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.”
[15:26] 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.
[15:26] 758 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:27] 759 tn Grk “she said.”
[15:28] 760 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
[15:28] 761 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
[15:30] 762 tn Here καί (kai) has been translated as “Then.”
[15:30] 763 tn Here καί (kai) has not been translated.
[15:32] 764 tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA27, however, includes the pronoun, on the basis of the much stronger external evidence.
[15:36] 765 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
[15:37] 766 tn Here καί (kai) has not been translated.
[15:38] 767 tc ‡ Although most witnesses (B C L W Ë13 33 Ï f sys,p,h mae) read “women and children” instead of “children and women,” it is likely that the majority’s reading is a harmonization to Matt 14:21. “Children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ Ë1] 579 lat syc sa bo), and has more compelling internal arguments on its side, suggesting that this is the original reading. NA27, however, agrees with the majority of witnesses.
[15:38] 768 tn Grk “And those eating were four thousand men, apart from children and women.”
[15:39] 769 sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.
[16:1] 770 sn See the note on Pharisees in 3:7.
[16:1] 771 sn See the note on Sadducees in 3:7.
[16:1] 772 tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.
[16:1] 773 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[16:2] 774 tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.
[16:3] 775 tn Or “red and gloomy” (L&N 14.56).
[16:3] 776 tn Grk “The face of the sky you know how to discern.”
[16:4] 777 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:6] 778 sn See the note on Pharisees in 3:7.
[16:6] 779 sn See the note on Sadducees in 3:7.
[16:7] 780 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.
[16:8] 781 tn Or “becoming aware of it.”
[16:8] 782 tn Grk “Those of little faith.”
[16:8] 783 tn Or “discussing.”
[16:13] 784 tn Here δέ (de) has not been translated.
[16:13] 785 map For location see Map1 C1; Map2 F4.
[16:13] 786 tn Grk “he asked his disciples, saying.” The participle λέγων (legwn) is redundant and has been left untranslated.
[16:14] 787 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[16:16] 788 tn Grk “And answering, Simon Peter said.”
[16:16] 789 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:16] sn See the note on Christ in 1:16.
[16:17] 790 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] 791 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.
[16:18] 792 tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).
[16:18] sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.
[16:20] 793 tc Most
[16:20] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:20] sn See the note on Christ in 1:16.
[16:21] 794 tn Grk “From then.”
[16:21] 795 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:21] 796 sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[16:21] 797 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
[16:22] 798 tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[16:22] 799 tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”
[16:24] 801 tn Grk “to come after me.”
[16:24] 802 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[16:24] 803 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[16:25] 804 tn Or “soul” (throughout vv. 25-26).
[16:25] 805 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[16:26] 806 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[16:27] 807 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
[16:28] 808 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[16:28] 809 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[16:28] 810 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[16:28] 811 sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
[17:1] 812 tn Grk “And after six days.”
[17:1] 813 tn Grk “John his brother” with “his” referring to James.
[17:2] 814 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[17:2] 815 tn Here καί (kai) has not been translated.
[17:3] 816 tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:3] 817 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[17:4] 818 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
[17:4] 819 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
[17:4] 820 tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C3 D L W Θ [Φ] 0281 Ë[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.
[17:4] 821 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[17:4] sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.
[17:5] 822 tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:5] 823 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 824 tn Or “surrounded.”
[17:5] 825 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
[17:5] 826 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[17:5] 827 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[17:6] 828 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
[17:8] 829 tn Here δέ (de) has not been translated.
[17:9] 830 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[17:10] 831 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[17:10] 832 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
[17:11] 833 tn Grk “And answering, he said.” This has been simplified in the translation.
[17:12] 834 tn Here καί (kai) has not been translated.
[17:14] 835 tn Here καί (kai) has not been translated.
[17:15] 836 tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
[17:16] 837 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:17] 838 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[17:17] 839 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[17:17] 840 tn Or “faithless.”
[17:17] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[17:17] 841 tn Grk “how long.”
[17:17] 842 tn Or “put up with.” See Num 11:12; Isa 46:4.
[17:17] 843 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[17:18] 844 tn Here καί (kai) has been translated as “Then.”
[17:18] 845 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[17:19] 846 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.
[17:20] 847 tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.
[17:20] 848 tn Grk “faith as,” “faith like.”
[17:20] 849 tn Here καί (kai) has not been translated.
[17:21] 850 tc Many important
[17:22] 851 tn Here δέ (de) has not been translated.
[17:22] 852 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[17:24] 853 tn Here δέ (de) has not been translated.
[17:24] 854 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:24] 855 tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.
[17:24] sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).
[17:25] 856 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[17:25] 857 sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.
[17:26] 858 sn See the note on the phrase their sons in the previous verse.
[17:27] 859 sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).
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