Matius 16:13--20:34
Konteks16:13 When 1 Jesus came to the area of Caesarea Philippi, 2 he asked his disciples, 3 “Who do people say that the Son of Man is?” 16:14 They answered, “Some say John the Baptist, others Elijah, 4 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, 5 “You are the Christ, 6 the Son of the living God.” 16:17 And Jesus answered him, 7 “You are blessed, Simon son of Jonah, because flesh and blood 8 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 9 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. 10
16:21 From that time on 11 Jesus began to show his disciples that he must go to Jerusalem 12 and suffer 13 many things at the hands of the elders, chief priests, and experts in the law, 14 and be killed, and on the third day be raised. 16:22 So Peter took him aside and began to rebuke him: 15 “God forbid, 16 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.” 17 16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, 18 he must deny 19 himself, take up his cross, 20 and follow me. 16:25 For whoever wants to save his life 21 will lose it, 22 but whoever loses his life for my sake will find it. 16:26 For what does it benefit a person 23 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. 24 16:28 I tell you the truth, 25 there are some standing here who will not 26 experience 27 death before they see the Son of Man coming in his kingdom.” 28
17:1 Six days later 29 Jesus took with him Peter, James, and John the brother of James, 30 and led them privately up a high mountain. 17:2 And he was transfigured before them. 31 His 32 face shone like the sun, and his clothes became white as light. 17:3 Then Moses 33 and Elijah 34 also appeared before them, talking with him. 17:4 So 35 Peter said 36 to Jesus, “Lord, it is good for us to be here. If you want, I will make 37 three shelters 38 – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a 39 bright cloud 40 overshadowed 41 them, and a voice from the cloud said, 42 “This is my one dear Son, 43 in whom I take great delight. Listen to him!” 44 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 45 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When 46 they looked up, all they saw was Jesus alone.
17:9 As they were coming down from the mountain, Jesus commanded them, 47 “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, 48 “Why then do the experts in the law 49 say that Elijah must come first?” 17:11 He 50 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 51 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 52 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 53 and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but 54 they were not able to heal him.” 17:17 Jesus answered, 55 “You 56 unbelieving 57 and perverse generation! How much longer 58 must I be with you? How much longer must I endure 59 you? 60 Bring him here to me.” 17:18 Then 61 Jesus rebuked 62 the demon and it came out of him, and the boy was healed from that moment. 17:19 Then the disciples came 63 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, 64 if you have faith the size of 65 a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing 66 will be impossible for you.”
17:21 [[EMPTY]] 6717:22 When 68 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 69 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 70 they arrived in Capernaum, 71 the collectors of the temple tax 72 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, 73 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 74 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 75 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. 76 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, 77 unless you turn around and become like little children, 78 you will never 79 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 80 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, 81 it would be better for him to have a huge millstone 82 hung around his neck and to be drowned in the open sea. 83 18:7 Woe to the world because of stumbling blocks! It 84 is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If 85 your hand or your foot causes you to sin, 86 cut it off and throw it away. It is better for you to enter life crippled or lame than to have 87 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 88 two eyes and be thrown into fiery hell. 89
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]] 90 18:12 What do you think? If someone 91 owns a hundred 92 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? 93 18:13 And if he finds it, I tell you the truth, 94 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 95 your brother 96 sins, 97 go and show him his fault 98 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. 99 18:17 If 100 he refuses to listen to them, tell it to the church. If 101 he refuses to listen to the church, treat him like 102 a Gentile 103 or a tax collector. 104
18:18 “I tell you the truth, 105 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, 106 if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 107 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 108 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! 109
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 110 18:24 As 111 he began settling his accounts, a man who owed ten thousand talents 112 was brought to him. 18:25 Because 113 he was not able to repay it, 114 the lord ordered him to be sold, along with 115 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 116 before him, saying, 117 ‘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 118 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 119 So 120 he grabbed him by the throat and started to choke him, 121 saying, ‘Pay back what you owe me!’ 122 18:29 Then his fellow slave threw himself down and begged him, 123 ‘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 124 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 125 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 126 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 127 brother 128 from your heart.”
19:1 Now when 129 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 130 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 131 came to him in order to test him. They asked, “Is it lawful 132 to divorce a wife for any cause?” 133 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 134 19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? 135 19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” 136 19:8 Jesus 137 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 138 but from the beginning it was not this way. 19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” 19:10 The 139 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 140 said to them, “Not everyone can accept this statement, except those to whom it has been given. 19:12 For there are some eunuchs who were that way from birth, 141 and some who were made eunuchs 142 by others, 143 and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”
19:13 Then little children were brought to him for him to lay his hands on them and pray. 144 But the disciples scolded those who brought them. 145 19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” 146 19:15 And he placed his hands on them and went on his way. 147
19:16 Now 148 someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?” 19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” 19:18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, 19:19 honor your father and mother, 149 and love your neighbor as yourself.” 150 19:20 The young man said to him, “I have wholeheartedly obeyed 151 all these laws. 152 What do I still lack?” 19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money 153 to the poor, and you will have treasure 154 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 155
19:23 Then Jesus said to his disciples, “I tell you the truth, 156 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 157 it is easier for a camel 158 to go through the eye of a needle 159 than for a rich person to enter into the kingdom of God.” 19:25 The 160 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 161 19:26 Jesus 162 looked at them and replied, “This is impossible for mere humans, 163 but for God all things are possible.” 19:27 Then Peter said 164 to him, “Look, 165 we have left everything to follow you! 166 What then will there be for us?” 19:28 Jesus 167 said to them, “I tell you the truth: 168 In the age when all things are renewed, 169 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 170 the twelve tribes of Israel. 19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much 171 and will inherit eternal life. 19:30 But many who are first will be last, and the last first.
20:1 “For the kingdom of heaven is like a landowner 172 who went out early in the morning to hire workers for his vineyard. 20:2 And after agreeing with the workers for the standard wage, 173 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 174 he went out again and saw others standing around in the marketplace without work. 20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’ 20:5 So they went. When 175 he went out again about noon and three o’clock that afternoon, 176 he did the same thing. 20:6 And about five o’clock that afternoon 177 he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’ 20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’ 20:8 When 178 it was evening 179 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 180 starting with the last hired until the first.’ 20:9 When those hired about five o’clock came, each received a full day’s pay. 181 20:10 And when those hired first came, they thought they would receive more. But each one also received the standard wage. 20:11 When 182 they received it, they began to complain 183 against the landowner, 20:12 saying, ‘These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.’ 20:13 And the landowner 184 replied to one of them, 185 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 186 20:14 Take what is yours and go. I 187 want to give to this last man 188 the same as I gave to you. 20:15 Am I not 189 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 190 20:16 So the last will be first, and the first last.”
20:17 As Jesus was going up to Jerusalem, 191 he took the twelve 192 aside privately and said to them on the way, 20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. 193 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 194 and crucified. 195 Yet 196 on the third day, he will be raised.”
20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. 197 20:21 He said to her, “What do you want?” She replied, 198 “Permit 199 these two sons of mine to sit, one at your 200 right hand and one at your left, in your kingdom.” 20:22 Jesus 201 answered, “You don’t know what you are asking! 202 Are you able to drink the cup I am about to drink?” 203 They said to him, “We are able.” 204 20:23 He told them, “You will drink my cup, 205 but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”
20:24 Now 206 when the other ten 207 heard this, 208 they were angry with the two brothers. 20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant, 20:27 and whoever wants to be first among you must be your slave 209 – 20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom 210 for many.”
20:29 As they were leaving Jericho, 211 a large crowd followed them. 20:30 Two 212 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 213 “Have mercy 214 on us, Lord, Son of David!” 215 20:31 The 216 crowd scolded 217 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 218 Son of David!” 20:32 Jesus stopped, called them, and said, “What do you want me to do for you?” 20:33 They said to him, “Lord, let our eyes be opened.” 20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.
[16:13] 1 tn Here δέ (de) has not been translated.
[16:13] 2 map For location see Map1 C1; Map2 F4.
[16:13] 3 tn Grk “he asked his disciples, saying.” The participle λέγων (legwn) is redundant and has been left untranslated.
[16:14] 4 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] 5 tn Grk “And answering, Simon Peter said.”
[16:16] 6 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] 7 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] 8 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] 9 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] 10 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] 11 tn Grk “From then.”
[16:21] 12 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:21] 13 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] 14 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
[16:22] 15 tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[16:22] 16 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] 18 tn Grk “to come after me.”
[16:24] 19 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] 20 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] 21 tn Or “soul” (throughout vv. 25-26).
[16:25] 22 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] 23 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[16:27] 24 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
[16:28] 25 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[16:28] 26 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[16:28] 27 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] 28 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] 29 tn Grk “And after six days.”
[17:1] 30 tn Grk “John his brother” with “his” referring to James.
[17:2] 31 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] 32 tn Here καί (kai) has not been translated.
[17:3] 33 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] 34 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] 35 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
[17:4] 36 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
[17:4] 37 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] 38 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] 39 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] 40 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 42 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] 43 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] 44 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] 45 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] 46 tn Here δέ (de) has not been translated.
[17:9] 47 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[17:10] 48 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[17:10] 49 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
[17:11] 50 tn Grk “And answering, he said.” This has been simplified in the translation.
[17:12] 51 tn Here καί (kai) has not been translated.
[17:14] 52 tn Here καί (kai) has not been translated.
[17:15] 53 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] 54 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:17] 55 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[17:17] 56 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] 59 tn Or “put up with.” See Num 11:12; Isa 46:4.
[17:17] 60 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[17:18] 61 tn Here καί (kai) has been translated as “Then.”
[17:18] 62 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[17:19] 63 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] 64 tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.
[17:20] 65 tn Grk “faith as,” “faith like.”
[17:20] 66 tn Here καί (kai) has not been translated.
[17:21] 67 tc Many important
[17:22] 68 tn Here δέ (de) has not been translated.
[17:22] 69 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] 70 tn Here δέ (de) has not been translated.
[17:24] 71 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:24] 72 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] 73 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[17:25] 74 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] 75 sn See the note on the phrase their sons in the previous verse.
[17:27] 76 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] 77 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:3] 78 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] 79 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[18:5] 80 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[18:6] 81 tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
[18:6] 82 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] 83 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] 84 tn Grk “For it.” Here γάρ (gar) has not been translated.
[18:8] 85 tn Here δέ (de) has not been translated.
[18:8] 86 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] 87 tn Grk “than having.”
[18:9] 88 tn Grk “than having.”
[18:9] 89 tn Grk “the Gehenna of fire.”
[18:9] sn See the note on the word hell in 5:22.
[18:11] 90 tc The most important
[18:12] 91 tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[18:12] 92 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] 93 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] 94 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:15] 95 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
[18:15] 96 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] 97 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] 98 tn Grk “go reprove him.”
[18:16] 99 sn A quotation from Deut 19:15.
[18:17] 100 tn Here δέ (de) has not been translated.
[18:17] 101 tn Here δέ (de) has not been translated.
[18:17] 102 tn Grk “let him be to you as.”
[18:17] 104 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] 105 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 106 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 107 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] 108 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] 109 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] 110 tn See the note on the word “slave” in 8:9.
[18:24] 111 tn Here δέ (de) has not been translated.
[18:24] 112 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] 113 tn Here δέ (de) has not been translated.
[18:25] 114 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] 115 tn Grk “and his wife.”
[18:26] 116 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] 117 tc The majority of
[18:28] 118 tn Here δέ (de) has not been translated.
[18:28] 119 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] 120 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] 121 tn Grk “and he grabbed him and started choking him.”
[18:28] 122 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] 123 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 124 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 125 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 126 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] 127 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] 128 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.
[19:1] 129 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[19:1] 130 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”).
[19:3] 131 tn Grk “And Pharisees.”
[19:3] sn See the note on Pharisees in 3:7.
[19:3] 132 tc ‡ Most
[19:3] 133 sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
[19:4] 134 sn A quotation from Gen 1:27; 5:2.
[19:5] 135 sn A quotation from Gen 2:24.
[19:7] 136 tc ‡ Although the majority of witnesses (B C W 078 087 Ë13 33 Ï syp,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë1 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA27 includes the word in brackets, indicating reservations regarding its authenticity.
[19:7] sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).
[19:8] 137 tc A few important
[19:8] tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[19:8] 138 tn Grk “heart” (a collective singular).
[19:10] 139 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 140 tn Here δέ (de) has not been translated.
[19:12] 141 tn Grk “from the womb of the mother” (an idiom).
[19:12] 142 tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).
[19:13] 144 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 145 tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
[19:14] 146 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[19:15] 147 tn Grk “went from there.”
[19:16] 148 tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:19] 149 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 150 sn A quotation from Lev 19:18.
[19:20] 151 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[19:20] 152 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[19:20] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.
[19:21] 153 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[19:21] 154 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[19:22] 155 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 156 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 157 tn Grk “I say to you.”
[19:24] 158 tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
[19:24] 159 sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
[19:25] 160 tn Here δέ (de) has not been translated.
[19:25] 161 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 162 tn Here δέ (de) has not been translated.
[19:26] 163 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
[19:27] 164 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 165 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 166 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 167 tn Here δέ (de) has not been translated.
[19:28] 168 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 169 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
[19:28] 170 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[19:29] 171 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
[20:1] 172 sn The term landowner here refers to the owner and manager of a household.
[20:2] 173 tn Grk “agreeing with the workers for a denarius a day.”
[20:2] sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.
[20:3] 174 tn Grk “about the third hour.”
[20:5] 175 tn Here δέ (de) has not been translated.
[20:5] 176 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 177 tn Grk “about the eleventh hour.”
[20:8] 178 tn Here δέ (de) has not been translated.
[20:8] 179 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 180 tc ‡ Most witnesses (including B D W Θ Ë1,13 33vid Ï latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by א C L Z 085 Or. Nevertheless, NA27 includes the pronoun on the basis of the greater external attestation.
[20:9] 181 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 182 tn Here δέ (de) has not been translated.
[20:11] 183 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 184 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 185 tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[20:13] 186 tn Grk “for a denarius a day.”
[20:14] 187 tn Here δέ (de) has not been translated.
[20:14] 188 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 189 tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early
[20:15] 190 tn Grk “Is your eye evil because I am good?”
[20:17] 191 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 192 tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA27 puts the word in brackets to show doubts about its authenticity.
[20:18] 193 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 194 tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[20:19] 195 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[20:19] 196 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[20:20] 197 tn Grk “asked something from him.”
[20:21] 198 tn Grk “said to him.”
[20:21] 199 tn Grk “Say that.”
[20:21] 200 tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA27 includes σου here.
[20:22] 201 tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[20:22] 202 tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.
[20:22] 203 tc Most
[20:22] 204 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
[20:23] 205 tc See the tc note on “about to drink” in v. 22.
[20:24] 206 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:24] 208 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
[20:27] 209 tn See the note on the word “slave” in 8:9.
[20:28] 210 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
[20:29] 211 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:30] 212 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[20:30] 213 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[20:30] 214 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
[20:30] 215 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[20:31] 216 tn Here δέ (de) has not been translated.
[20:31] 217 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[20:31] 218 tc ‡ The majority of
