Matius 4:1-25
Konteks4:1 Then Jesus was led by the Spirit into the wilderness 1 to be tempted by the devil. 4:2 After he fasted forty days and forty nights he was famished. 2 4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” 3 4:4 But he answered, 4 “It is written, ‘Man 5 does not live 6 by bread alone, but by every word that comes from the mouth of God.’” 7 4:5 Then the devil took him to the holy city, 8 had him stand 9 on the highest point 10 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’ 11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 12 4:7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’” 13 4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. 14 4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship 15 me.” 4:10 Then Jesus said to him, “Go away, 16 Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” 17 4:11 Then the devil left him, and angels 18 came and began ministering to his needs.
4:12 Now when Jesus 19 heard that John had been imprisoned, 20 he went into Galilee. 4:13 While in Galilee, he moved from Nazareth 21 to make his home in Capernaum 22 by the sea, 23 in the region of Zebulun and Naphtali, 4:14 so that what was spoken by Isaiah the prophet would be fulfilled: 24
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.” 25
4:17 From that time Jesus began to preach this message: 26 “Repent, for the kingdom of heaven is near.”
4:18 As 27 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). 28 4:19 He said to them, “Follow me, and I will turn you into fishers of people.” 29 4:20 They 30 left their nets immediately and followed him. 31 4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat 32 with Zebedee their father, mending their nets. Then 33 he called them. 4:22 They 34 immediately left the boat and their father and followed him.
4:23 Jesus 35 went throughout all of Galilee, teaching in their synagogues, 36 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 37 brought to him all who suffered with various illnesses and afflictions, those who had seizures, 38 paralytics, and those possessed by demons, 39 and he healed them. 4:25 And large crowds followed him from Galilee, the Decapolis, 40 Jerusalem, 41 Judea, and beyond the Jordan River. 42
Matius 17:1-27
Konteks17:1 Six days later 43 Jesus took with him Peter, James, and John the brother of James, 44 and led them privately up a high mountain. 17:2 And he was transfigured before them. 45 His 46 face shone like the sun, and his clothes became white as light. 17:3 Then Moses 47 and Elijah 48 also appeared before them, talking with him. 17:4 So 49 Peter said 50 to Jesus, “Lord, it is good for us to be here. If you want, I will make 51 three shelters 52 – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a 53 bright cloud 54 overshadowed 55 them, and a voice from the cloud said, 56 “This is my one dear Son, 57 in whom I take great delight. Listen to him!” 58 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 59 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When 60 they looked up, all they saw was Jesus alone.
17:9 As they were coming down from the mountain, Jesus commanded them, 61 “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, 62 “Why then do the experts in the law 63 say that Elijah must come first?” 17:11 He 64 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 65 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 66 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 67 and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but 68 they were not able to heal him.” 17:17 Jesus answered, 69 “You 70 unbelieving 71 and perverse generation! How much longer 72 must I be with you? How much longer must I endure 73 you? 74 Bring him here to me.” 17:18 Then 75 Jesus rebuked 76 the demon and it came out of him, and the boy was healed from that moment. 17:19 Then the disciples came 77 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, 78 if you have faith the size of 79 a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing 80 will be impossible for you.”
17:21 [[EMPTY]] 8117:22 When 82 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 83 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 84 they arrived in Capernaum, 85 the collectors of the temple tax 86 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, 87 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 88 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 89 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. 90 Take that and give it to them for me and you.”
[4:2] 2 tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”
[4:3] 3 tn Grk “say that these stones should become bread.”
[4:4] 4 tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.
[4:4] 5 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] 6 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] 7 sn A quotation from Deut 8:3.
[4:5] 8 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] 9 tn Grk “and he stood him.”
[4:5] 10 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] 11 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] 12 sn A quotation from Ps 91:12.
[4:7] 13 sn A quotation from Deut 6:16.
[4:9] 15 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] 16 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] 17 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] 18 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] 20 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[4:13] 21 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[4:13] 22 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] 23 tn Or “by the lake.”
[4:13] sn By the sea refers to the Sea of Galilee.
[4:14] 24 tn The redundant participle λέγοντος (legontos) has not been translated here.
[4:16] 25 sn A quotation from Isa 9:1.
[4:17] 26 tn Grk “and to say.”
[4:18] 27 tn Here δέ (de) has not been translated.
[4:18] 28 tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.
[4:19] 29 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] 30 tn Here δέ (de) has not been translated.
[4:20] 31 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] 32 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] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:22] 34 tn Here δέ (de) has not been translated.
[4:23] 36 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] 37 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] 38 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] 39 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] 40 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] 41 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:25] 42 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”).
[17:1] 43 tn Grk “And after six days.”
[17:1] 44 tn Grk “John his brother” with “his” referring to James.
[17:2] 45 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] 46 tn Here καί (kai) has not been translated.
[17:3] 47 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] 48 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] 49 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
[17:4] 50 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
[17:4] 51 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] 52 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] 53 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] 54 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 56 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] 57 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] 58 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] 59 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] 60 tn Here δέ (de) has not been translated.
[17:9] 61 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[17:10] 62 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[17:10] 63 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
[17:11] 64 tn Grk “And answering, he said.” This has been simplified in the translation.
[17:12] 65 tn Here καί (kai) has not been translated.
[17:14] 66 tn Here καί (kai) has not been translated.
[17:15] 67 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] 68 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:17] 69 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[17:17] 70 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] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[17:17] 73 tn Or “put up with.” See Num 11:12; Isa 46:4.
[17:17] 74 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[17:18] 75 tn Here καί (kai) has been translated as “Then.”
[17:18] 76 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[17:19] 77 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] 78 tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.
[17:20] 79 tn Grk “faith as,” “faith like.”
[17:20] 80 tn Here καί (kai) has not been translated.
[17:21] 81 tc Many important
[17:22] 82 tn Here δέ (de) has not been translated.
[17:22] 83 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] 84 tn Here δέ (de) has not been translated.
[17:24] 85 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:24] 86 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] 87 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[17:25] 88 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] 89 sn See the note on the phrase their sons in the previous verse.
[17:27] 90 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).
