Matius 13:53--18:35
Konteks13:53 Now when 1 Jesus finished these parables, he moved on from there. 13:54 Then 2 he came to his hometown 3 and began to teach the people 4 in their synagogue. 5 They 6 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? 7 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?” 8 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 9 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, 10 and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told 11 him, “It is not lawful for you to have her.” 12 14:5 Although 13 Herod 14 wanted to kill John, 15 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 16 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, 17 because of his oath and the dinner guests he commanded it to be given. 14:10 So 18 he sent and had John beheaded in the prison. 14:11 His 19 head was brought on a platter and given to the girl, and she brought it to her mother. 14:12 Then John’s 20 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, 21 they followed him on foot from the towns. 22 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 23 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 24 replied, “They don’t need to go. You 25 give them something to eat.” 14:17 They 26 said to him, “We have here only five loaves and two fish.” 14:18 “Bring them here to me,” he replied. 14:19 Then 27 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, 28 who in turn gave them to the crowds. 29 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 30 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, 31 was taking a beating from the waves because the wind was against it. 14:25 As the night was ending, 32 Jesus came to them walking on the sea. 33 14:26 When 34 the disciples saw him walking on the water 35 they were terrified and said, “It’s a ghost!” and cried out with fear. 14:27 But immediately Jesus 36 spoke to them: 37 “Have courage! It is I. Do not be afraid.” 14:28 Peter 38 said to him, 39 “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, 40 “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. 41 14:35 When the people 42 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 43 they could only touch the edge of his cloak, and all who touched it were healed.
15:1 Then Pharisees 44 and experts in the law 45 came from Jerusalem 46 to Jesus and said, 47 15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their 48 hands when they eat.” 49 15:3 He answered them, 50 “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, 51 ‘Honor your father and mother’ 52 and ‘Whoever insults his father or mother must be put to death.’ 53 15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” 54 15:6 he does not need to honor his father.’ 55 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 56 is far from me,
15:9 and they worship me in vain,
teaching as doctrines the commandments of men.’” 57
15:10 Then he called the crowd to him and said, 58 “Listen and understand. 15:11 What defiles a person is not what goes into the mouth; it is what 59 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 60 heard this saying they were offended?” 15:13 And he replied, 61 “Every plant that my heavenly Father did not plant will be uprooted. 15:14 Leave them! They are blind guides. 62 If someone who is blind leads another who is blind, 63 both will fall into a pit.” 15:15 But Peter 64 said to him, “Explain this parable to us.” 15:16 Jesus 65 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? 66 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.” 67
15:21 After going out from there, Jesus went to the region of Tyre 68 and Sidon. 69 15:22 A 70 Canaanite woman from that area came 71 and cried out, 72 “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 73 his disciples came and begged him, 74 “Send her away, because she keeps on crying out after us.” 15:24 So 75 he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down 76 before him and said, 77 “Lord, help me!” 15:26 “It is not right 78 to take the children’s bread and throw it to the dogs,” 79 he said. 80 15:27 “Yes, Lord,” she replied, 81 “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then 82 Jesus answered her, “Woman, 83 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 84 large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They 85 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 86 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. 87 15:37 They 88 all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full. 15:38 Not counting children and women, 89 there were four thousand men who ate. 90 15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. 91
16:1 Now when the Pharisees 92 and Sadducees 93 came to test Jesus, 94 they asked him to show them a sign from heaven. 95 16:2 He 96 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.’ 97 You know how to judge correctly the appearance of the sky, 98 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 99 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 100 and Sadducees.” 101 16:7 So 102 they began to discuss this among themselves, saying, “It is because we brought no bread.” 16:8 When Jesus learned of this, 103 he said, “You who have such little faith! 104 Why are you arguing 105 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 106 Jesus came to the area of Caesarea Philippi, 107 he asked his disciples, 108 “Who do people say that the Son of Man is?” 16:14 They answered, “Some say John the Baptist, others Elijah, 109 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, 110 “You are the Christ, 111 the Son of the living God.” 16:17 And Jesus answered him, 112 “You are blessed, Simon son of Jonah, because flesh and blood 113 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 114 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. 115
16:21 From that time on 116 Jesus began to show his disciples that he must go to Jerusalem 117 and suffer 118 many things at the hands of the elders, chief priests, and experts in the law, 119 and be killed, and on the third day be raised. 16:22 So Peter took him aside and began to rebuke him: 120 “God forbid, 121 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.” 122 16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, 123 he must deny 124 himself, take up his cross, 125 and follow me. 16:25 For whoever wants to save his life 126 will lose it, 127 but whoever loses his life for my sake will find it. 16:26 For what does it benefit a person 128 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. 129 16:28 I tell you the truth, 130 there are some standing here who will not 131 experience 132 death before they see the Son of Man coming in his kingdom.” 133
17:1 Six days later 134 Jesus took with him Peter, James, and John the brother of James, 135 and led them privately up a high mountain. 17:2 And he was transfigured before them. 136 His 137 face shone like the sun, and his clothes became white as light. 17:3 Then Moses 138 and Elijah 139 also appeared before them, talking with him. 17:4 So 140 Peter said 141 to Jesus, “Lord, it is good for us to be here. If you want, I will make 142 three shelters 143 – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a 144 bright cloud 145 overshadowed 146 them, and a voice from the cloud said, 147 “This is my one dear Son, 148 in whom I take great delight. Listen to him!” 149 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 150 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When 151 they looked up, all they saw was Jesus alone.
17:9 As they were coming down from the mountain, Jesus commanded them, 152 “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, 153 “Why then do the experts in the law 154 say that Elijah must come first?” 17:11 He 155 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 156 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 157 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 158 and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but 159 they were not able to heal him.” 17:17 Jesus answered, 160 “You 161 unbelieving 162 and perverse generation! How much longer 163 must I be with you? How much longer must I endure 164 you? 165 Bring him here to me.” 17:18 Then 166 Jesus rebuked 167 the demon and it came out of him, and the boy was healed from that moment. 17:19 Then the disciples came 168 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, 169 if you have faith the size of 170 a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing 171 will be impossible for you.”
17:21 [[EMPTY]] 17217:22 When 173 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 174 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 175 they arrived in Capernaum, 176 the collectors of the temple tax 177 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, 178 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 179 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 180 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. 181 Take that and give it to them for me and you.”
18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?” 18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, 182 unless you turn around and become like little children, 183 you will never 184 enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. 18:5 And whoever welcomes 185 a child like this in my name welcomes me.
18:6 “But if anyone causes one of these little ones who believe in me to sin, 186 it would be better for him to have a huge millstone 187 hung around his neck and to be drowned in the open sea. 188 18:7 Woe to the world because of stumbling blocks! It 189 is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If 190 your hand or your foot causes you to sin, 191 cut it off and throw it away. It is better for you to enter life crippled or lame than to have 192 two hands or two feet and be thrown into eternal fire. 18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have 193 two eyes and be thrown into fiery hell. 194
18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. 18:11 [[EMPTY]] 195 18:12 What do you think? If someone 196 owns a hundred 197 sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? 198 18:13 And if he finds it, I tell you the truth, 199 he will rejoice more over it than over the ninety-nine that did not go astray. 18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.
18:15 “If 200 your brother 201 sins, 202 go and show him his fault 203 when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. 204 18:17 If 205 he refuses to listen to them, tell it to the church. If 206 he refuses to listen to the church, treat him like 207 a Gentile 208 or a tax collector. 209
18:18 “I tell you the truth, 210 whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 18:19 Again, I tell you the truth, 211 if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 212 18:20 For where two or three are assembled in my name, I am there among them.”
18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother 213 who sins against me? As many as seven times?” 18:22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times! 214
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 215 18:24 As 216 he began settling his accounts, a man who owed ten thousand talents 217 was brought to him. 18:25 Because 218 he was not able to repay it, 219 the lord ordered him to be sold, along with 220 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 221 before him, saying, 222 ‘Be patient with me, and I will repay you everything.’ 18:27 The lord had compassion on that slave and released him, and forgave him the debt. 18:28 After 223 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 224 So 225 he grabbed him by the throat and started to choke him, 226 saying, ‘Pay back what you owe me!’ 227 18:29 Then his fellow slave threw himself down and begged him, 228 ‘Be patient with me, and I will repay you.’ 18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 18:31 When 229 his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 18:32 Then his lord called the first slave 230 and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him 231 until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your 232 brother 233 from your heart.”
[13:53] 1 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] 2 tn Here καί (kai) has been translated as “Then.”
[13:54] 3 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
[13:54] 4 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[13:54] 5 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] 6 tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.
[13:55] 7 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] 8 tn Grk “Where did he get these things?”
[14:1] 9 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] 10 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] 11 tn The imperfect tense verb is here rendered with an iterative force.
[14:4] 12 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] 13 tn Here καί (kai) has not been translated.
[14:5] 14 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[14:5] 15 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] 16 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] 17 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] 18 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] 19 tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.
[14:12] 20 tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”
[14:13] 21 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] 23 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
[14:16] 24 tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek
[14:16] 25 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[14:17] 26 tn Here δέ (de) has not been translated.
[14:19] 27 tn Here καί (kai) has been translated as “Then.”
[14:19] 28 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] 29 tn Grk “to the disciples, and the disciples to the crowds.”
[14:22] 30 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:24] 31 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] 32 tn Grk “In the fourth watch of the night,” that is, between 3 a.m. and 6 a.m.
[14:25] 33 tn Or “on the lake.”
[14:26] 34 tn Here δέ (de) has not been translated.
[14:26] 35 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] 36 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] 37 tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[14:28] 38 tn Here δέ (de) has not been translated.
[14:28] 39 tn Grk “answering him, Peter said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[14:30] 40 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[14:34] 41 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] 42 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] 43 tn Grk “asked that they might touch.”
[15:1] 44 sn See the note on Pharisees in 3:7.
[15:1] 45 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[15:1] 46 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:1] 47 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] 48 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] 49 tn Grk “when they eat bread.”
[15:3] 50 tn Grk “But answering, he said to them.”
[15:4] 51 tc Most
[15:4] 52 sn A quotation from Exod 20:12; Deut 5:16.
[15:4] 53 sn A quotation from Exod 21:17; Lev 20:9.
[15:5] 54 tn Grk “is a gift,” that is, something dedicated to God.
[15:6] 55 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] 56 tn The term “heart” is a collective singular in the Greek text.
[15:9] 57 sn A quotation from Isa 29:13.
[15:10] 58 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.
[15:12] 60 sn See the note on Pharisees in 3:7.
[15:13] 61 tn Grk “And answering, he said.”
[15:14] 62 tc ‡ Most
[15:14] 63 tn Grk “If blind leads blind.”
[15:15] 64 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
[15:16] 65 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[15:17] 66 tn Or “into the latrine.”
[15:20] 67 tn Grk “but to eat with unwashed hands does not defile a person.”
[15:21] 68 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[15:21] 69 map For location see Map1 A1; JP3 F3; JP4 F3.
[15:22] 70 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] 71 tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
[15:22] 72 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[15:23] 73 tn Here καί (kai) has been translated as “Then.”
[15:23] 74 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[15:24] 75 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] 76 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] 77 tn Grk “she bowed down to him, saying.”
[15:26] 78 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] 79 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] 80 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:28] 82 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
[15:28] 83 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] 84 tn Here καί (kai) has been translated as “Then.”
[15:30] 85 tn Here καί (kai) has not been translated.
[15:32] 86 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] 87 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
[15:37] 88 tn Here καί (kai) has not been translated.
[15:38] 89 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] 90 tn Grk “And those eating were four thousand men, apart from children and women.”
[15:39] 91 sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.
[16:1] 92 sn See the note on Pharisees in 3:7.
[16:1] 93 sn See the note on Sadducees in 3:7.
[16:1] 94 tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.
[16:1] 95 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] 96 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] 97 tn Or “red and gloomy” (L&N 14.56).
[16:3] 98 tn Grk “The face of the sky you know how to discern.”
[16:4] 99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:6] 100 sn See the note on Pharisees in 3:7.
[16:6] 101 sn See the note on Sadducees in 3:7.
[16:7] 102 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.
[16:8] 103 tn Or “becoming aware of it.”
[16:8] 104 tn Grk “Those of little faith.”
[16:8] 105 tn Or “discussing.”
[16:13] 106 tn Here δέ (de) has not been translated.
[16:13] 107 map For location see Map1 C1; Map2 F4.
[16:13] 108 tn Grk “he asked his disciples, saying.” The participle λέγων (legwn) is redundant and has been left untranslated.
[16:14] 109 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] 110 tn Grk “And answering, Simon Peter said.”
[16:16] 111 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] 112 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] 113 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] 114 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] 115 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] 116 tn Grk “From then.”
[16:21] 117 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:21] 118 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] 119 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
[16:22] 120 tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[16:22] 121 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] 123 tn Grk “to come after me.”
[16:24] 124 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] 125 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] 126 tn Or “soul” (throughout vv. 25-26).
[16:25] 127 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] 128 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[16:27] 129 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
[16:28] 130 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[16:28] 131 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[16:28] 132 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] 133 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] 134 tn Grk “And after six days.”
[17:1] 135 tn Grk “John his brother” with “his” referring to James.
[17:2] 136 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] 137 tn Here καί (kai) has not been translated.
[17:3] 138 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] 139 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] 140 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
[17:4] 141 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
[17:4] 142 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] 143 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] 144 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] 145 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 146 tn Or “surrounded.”
[17:5] 147 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] 148 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] 149 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] 150 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] 151 tn Here δέ (de) has not been translated.
[17:9] 152 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[17:10] 153 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[17:10] 154 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
[17:11] 155 tn Grk “And answering, he said.” This has been simplified in the translation.
[17:12] 156 tn Here καί (kai) has not been translated.
[17:14] 157 tn Here καί (kai) has not been translated.
[17:15] 158 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] 159 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:17] 160 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[17:17] 161 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] 162 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] 163 tn Grk “how long.”
[17:17] 164 tn Or “put up with.” See Num 11:12; Isa 46:4.
[17:17] 165 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[17:18] 166 tn Here καί (kai) has been translated as “Then.”
[17:18] 167 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[17:19] 168 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] 169 tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.
[17:20] 170 tn Grk “faith as,” “faith like.”
[17:20] 171 tn Here καί (kai) has not been translated.
[17:21] 172 tc Many important
[17:22] 173 tn Here δέ (de) has not been translated.
[17:22] 174 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] 175 tn Here δέ (de) has not been translated.
[17:24] 176 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:24] 177 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] 178 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[17:25] 179 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] 180 sn See the note on the phrase their sons in the previous verse.
[17:27] 181 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).
[18:3] 182 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:3] 183 sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.
[18:3] 184 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[18:5] 185 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[18:6] 186 tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
[18:6] 187 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.
[18:6] sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
[18:6] 188 tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”
[18:7] 189 tn Grk “For it.” Here γάρ (gar) has not been translated.
[18:8] 190 tn Here δέ (de) has not been translated.
[18:8] 191 sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.
[18:8] 192 tn Grk “than having.”
[18:9] 193 tn Grk “than having.”
[18:9] 194 tn Grk “the Gehenna of fire.”
[18:9] sn See the note on the word hell in 5:22.
[18:11] 195 tc The most important
[18:12] 196 tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[18:12] 197 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[18:12] 198 sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[18:13] 199 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:15] 200 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
[18:15] 201 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[18:15] 202 tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 Ë1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the
[18:15] 203 tn Grk “go reprove him.”
[18:16] 204 sn A quotation from Deut 19:15.
[18:17] 205 tn Here δέ (de) has not been translated.
[18:17] 206 tn Here δέ (de) has not been translated.
[18:17] 207 tn Grk “let him be to you as.”
[18:17] 209 sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.
[18:18] 210 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 211 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 212 tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.
[18:21] 213 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[18:22] 214 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
[18:23] 215 tn See the note on the word “slave” in 8:9.
[18:24] 216 tn Here δέ (de) has not been translated.
[18:24] 217 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”
[18:25] 218 tn Here δέ (de) has not been translated.
[18:25] 219 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.
[18:25] 220 tn Grk “and his wife.”
[18:26] 221 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
[18:26] 222 tc The majority of
[18:28] 223 tn Here δέ (de) has not been translated.
[18:28] 224 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
[18:28] 225 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 226 tn Grk “and he grabbed him and started choking him.”
[18:28] 227 tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:29] 228 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 229 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 230 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 231 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
[18:35] 232 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
[18:35] 233 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
