Matius 16:1
Konteks16:1 Now when the Pharisees 1 and Sadducees 2 came to test Jesus, 3 they asked him to show them a sign from heaven. 4
Matius 2:1--5:48
Konteks2:1 After Jesus was born in Bethlehem 5 in Judea, in the time 6 of King Herod, 7 wise men 8 from the East came to Jerusalem 9 2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose 10 and have come to worship him.” 2:3 When King Herod 11 heard this he was alarmed, and all Jerusalem with him. 2:4 After assembling all the chief priests and experts in the law, 12 he asked them where the Christ 13 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.’” 14
2:7 Then Herod 15 privately summoned the wise men and determined from them when the star had appeared. 2:8 He 16 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 17 the star they saw when it rose 18 led them until it stopped above the place where the child was. 2:10 When they saw the star they shouted joyfully. 19 2:11 As they came into the house and saw the child with Mary his mother, they bowed down 20 and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, 21 and myrrh. 22 2:12 After being warned in a dream not to return to Herod, 23 they went back by another route to their own country.
2:13 After they had gone, an 24 angel of the Lord 25 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 26 is going to look for the child to kill him.” 2:14 Then he got up, took the child and his mother during 27 the night, and went to Egypt. 2:15 He stayed there until Herod 28 died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” 29
2:16 When Herod 30 saw that he had been tricked by the wise men, he became enraged. He sent men 31 to kill all the children in Bethlehem 32 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, 33
Rachel weeping for her children,
and she did not want to be comforted, because they were 34 gone.” 35
2:19 After Herod 36 had died, an 37 angel of the Lord 38 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 39 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 40 was reigning over Judea in place of his father Herod, 41 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 42 and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus 43 would be called a Nazarene. 44
3:1 In those days John the Baptist came into the wilderness 45 of Judea proclaiming, 3:2 “Repent, 46 for the kingdom of heaven is near.” 3:3 For he is the one about whom Isaiah the prophet had spoken: 47
“The voice 48 of one shouting in the wilderness,
‘Prepare the way for the Lord, make 49 his paths straight.’” 50
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. 51 3:5 Then people from Jerusalem, 52 as well as all Judea and all the region around the Jordan, were going out to him, 3:6 and he was baptizing them 53 in the Jordan River as they confessed their sins.
3:7 But when he saw many Pharisees 54 and Sadducees 55 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 56 that proves your 57 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 58 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 59 to carry his sandals. He will baptize you with the Holy Spirit and fire. 60 3:12 His winnowing fork 61 is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, 62 but the chaff he will burn up with inextinguishable fire.” 63
3:13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River. 64 3:14 But John 65 tried to prevent 66 him, saying, “I need to be baptized by you, and yet you come to me?” 3:15 So Jesus replied 67 to him, “Let it happen now, 68 for it is right for us to fulfill all righteousness.” Then John 69 yielded 70 to him. 3:16 After 71 Jesus was baptized, just as he was coming up out of the water, the 72 heavens 73 opened 74 and he saw the Spirit of God descending like a dove 75 and coming on him. 3:17 And 76 a voice from heaven said, 77 “This is my one dear Son; 78 in him 79 I take great delight.” 80
4:1 Then Jesus was led by the Spirit into the wilderness 81 to be tempted by the devil. 4:2 After he fasted forty days and forty nights he was famished. 82 4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” 83 4:4 But he answered, 84 “It is written, ‘Man 85 does not live 86 by bread alone, but by every word that comes from the mouth of God.’” 87 4:5 Then the devil took him to the holy city, 88 had him stand 89 on the highest point 90 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’ 91 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 92 4:7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’” 93 4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. 94 4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship 95 me.” 4:10 Then Jesus said to him, “Go away, 96 Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” 97 4:11 Then the devil left him, and angels 98 came and began ministering to his needs.
4:12 Now when Jesus 99 heard that John had been imprisoned, 100 he went into Galilee. 4:13 While in Galilee, he moved from Nazareth 101 to make his home in Capernaum 102 by the sea, 103 in the region of Zebulun and Naphtali, 4:14 so that what was spoken by Isaiah the prophet would be fulfilled: 104
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.” 105
4:17 From that time Jesus began to preach this message: 106 “Repent, for the kingdom of heaven is near.”
4:18 As 107 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). 108 4:19 He said to them, “Follow me, and I will turn you into fishers of people.” 109 4:20 They 110 left their nets immediately and followed him. 111 4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat 112 with Zebedee their father, mending their nets. Then 113 he called them. 4:22 They 114 immediately left the boat and their father and followed him.
4:23 Jesus 115 went throughout all of Galilee, teaching in their synagogues, 116 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 117 brought to him all who suffered with various illnesses and afflictions, those who had seizures, 118 paralytics, and those possessed by demons, 119 and he healed them. 4:25 And large crowds followed him from Galilee, the Decapolis, 120 Jerusalem, 121 Judea, and beyond the Jordan River. 122
5:1 When 123 he saw the crowds, he went up the mountain. 124 After he sat down his disciples came to him. 5:2 Then 125 he began to teach 126 them by saying:
5:3 “Blessed 127 are the poor in spirit, 128 for the kingdom of heaven belongs 129 to them.
5:4 “Blessed are those who mourn, for they will be comforted. 130
5:5 “Blessed are the meek, for they will inherit the earth.
5:6 “Blessed are those who hunger 131 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 132 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 133 insult you and persecute you and say all kinds of evil things about you falsely 134 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 135 of the earth. But if salt loses its flavor, 136 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 137 do not light a lamp and put it under a basket 138 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. 139 5:18 I 140 tell you the truth, 141 until heaven and earth pass away not the smallest letter or stroke of a letter 142 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 143 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 144 and the Pharisees, 145 you will never enter the kingdom of heaven.
5:21 “You have heard that it was said to an older generation, 146 ‘Do not murder,’ 147 and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother 148 will be subjected to judgment. And whoever insults 149 a brother will be brought before 150 the council, 151 and whoever says ‘Fool’ 152 will be sent 153 to fiery hell. 154 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 155 quickly with your accuser while on the way to court, 156 or he 157 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, 158 you will never get out of there until you have paid the last penny! 159
5:27 “You have heard that it was said, ‘Do not commit adultery.’ 160 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. 161 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.’ 162 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, 163 ‘Do not break an oath, but fulfill your vows to the Lord.’ 164 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, 165 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. 166
5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 167 5:39 But I say to you, do not resist the evildoer. 168 But whoever strikes you on the 169 right cheek, turn the other to him as well. 5:40 And if someone wants to sue you and to take your tunic, 170 give him your coat also. 5:41 And if anyone forces you to go one mile, 171 go with him two. 5:42 Give to the one who asks you, 172 and do not reject 173 the one who wants to borrow from you.
5:43 “You have heard that it was said, ‘Love your neighbor’ 174 and ‘hate your enemy.’ 5:44 But I say to you, love your enemy and 175 pray for those who persecute you, 5:45 so that you may be like 176 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 177 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. 178
[16:1] 1 sn See the note on Pharisees in 3:7.
[16:1] 2 sn See the note on Sadducees in 3:7.
[16:1] 3 tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.
[16:1] 4 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.
[2:1] 5 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:1] 7 sn King Herod was Herod the Great, who ruled Palestine from 37
[2:1] 8 sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).
[2:1] 9 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:2] 10 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] 11 sn See the note on King Herod in 2:1.
[2:4] 12 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] 13 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] 14 sn A quotation from Mic 5:2.
[2:7] 15 sn See the note on King Herod in 2:1.
[2:8] 16 tn Here καί (kai) has not been translated.
[2:9] 17 tn Grk “and behold the star.”
[2:9] 18 tn See the note on the word “rose” in 2:2.
[2:10] 19 tn Grk “they rejoiced with very great joy.”
[2:11] 20 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] 21 sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).
[2:11] 22 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] 23 sn See the note on King Herod in 2:1.
[2:13] 24 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] 25 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
[2:13] 26 sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.
[2:14] 27 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] 28 sn See the note on King Herod in 2:1.
[2:15] 29 sn A quotation from Hos 11:1.
[2:16] 30 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] 32 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:18] 33 tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later
[2:18] 34 tn Grk “are”; the Greek text uses a present tense verb.
[2:18] 35 sn A quotation from Jer 31:15.
[2:19] 36 sn See the note on King Herod in 2:1. When Herod the Great died in 4
[2:19] 37 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] 38 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
[2:21] 39 tn Here δέ (de) has been translated as “so” to indicate the implied result of the angel’s instructions.
[2:22] 40 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] 41 sn See the note on King Herod in 2:1.
[2:23] 42 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] 43 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] 44 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] 46 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] 47 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] 49 sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.
[3:3] 50 sn A quotation from Isa 40:3.
[3:4] 51 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] 52 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] 53 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] 54 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] 55 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] 56 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] 57 tn Grk “fruit worthy of.”
[3:10] 58 sn Laid at the root. That is, placed and aimed, ready to begin cutting.
[3:11] 59 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] 60 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] 61 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] 62 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).
[3:12] 63 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:13] 64 tn “River” is not in the Greek text but is supplied for clarity.
[3:14] 65 tc ‡ The earliest
[3:14] 66 tn The imperfect verb has been translated conatively.
[3:15] 67 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] 68 tn Grk “Permit now.”
[3:15] 69 tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.
[3:15] 70 tn Or “permitted him.”
[3:16] 71 tn Here δέ (de) has not been translated.
[3:16] 72 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] 73 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] 74 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] 75 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] 76 tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.
[3:17] 77 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] 78 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] 80 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] 82 tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”
[4:3] 83 tn Grk “say that these stones should become bread.”
[4:4] 84 tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.
[4:4] 85 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] 86 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] 87 sn A quotation from Deut 8:3.
[4:5] 88 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] 89 tn Grk “and he stood him.”
[4:5] 90 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] 91 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] 92 sn A quotation from Ps 91:12.
[4:7] 93 sn A quotation from Deut 6:16.
[4:9] 95 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] 96 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] 97 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] 98 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] 100 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[4:13] 101 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[4:13] 102 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] 103 tn Or “by the lake.”
[4:13] sn By the sea refers to the Sea of Galilee.
[4:14] 104 tn The redundant participle λέγοντος (legontos) has not been translated here.
[4:16] 105 sn A quotation from Isa 9:1.
[4:17] 106 tn Grk “and to say.”
[4:18] 107 tn Here δέ (de) has not been translated.
[4:18] 108 tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.
[4:19] 109 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] 110 tn Here δέ (de) has not been translated.
[4:20] 111 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] 112 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] 113 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:22] 114 tn Here δέ (de) has not been translated.
[4:23] 116 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] 117 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] 118 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] 119 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] 120 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] 121 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:25] 122 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] 123 tn Here δέ (de) has not been translated.
[5:1] 124 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] 125 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:2] 126 tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.
[5:3] 127 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] 128 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] 129 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] 130 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] 131 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] 132 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] 133 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] 134 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] 135 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] 136 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] 137 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
[5:15] 138 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] 139 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] 140 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
[5:18] 141 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:18] 142 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] 143 tn Grk “teaches men” ( in a generic sense, people).
[5:20] 144 tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[5:20] 145 sn See the note on Pharisees in 3:7.
[5:21] 146 tn Grk “to the ancient ones.”
[5:21] 147 sn A quotation from Exod 20:13; Deut 5:17.
[5:22] 148 tc The majority of
[5:22] 149 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
[5:22] 150 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 151 tn Grk “the Sanhedrin.”
[5:22] 152 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] 153 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 154 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] 155 tn Grk “Make friends.”
[5:25] 156 tn The words “to court” are not in the Greek text but are implied.
[5:25] 157 tn Grk “the accuser.”
[5:26] 158 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:26] 159 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] 160 sn A quotation from Exod 20:14; Deut 5:17.
[5:29] 161 sn On this word here and in the following verse, see the note on the word hell in 5:22.
[5:31] 162 sn A quotation from Deut 24:1.
[5:33] 163 tn Grk “the ancient ones.”
[5:33] 164 sn A quotation from Lev 19:12.
[5:35] 165 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:37] 166 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] 167 sn A quotation from Exod 21:24; Lev 24:20.
[5:39] 168 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] 169 tc ‡ Many
[5:40] 170 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] 171 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] 172 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] 173 tn Grk “do not turn away from.”
[5:43] 174 sn A quotation from Lev 19:18.
[5:44] 175 tc Most
[5:45] 176 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] 177 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] 178 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.”
