Matius 15:1--17:27
Konteks15:1 Then Pharisees 1 and experts in the law 2 came from Jerusalem 3 to Jesus and said, 4 15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their 5 hands when they eat.” 6 15:3 He answered them, 7 “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, 8 ‘Honor your father and mother’ 9 and ‘Whoever insults his father or mother must be put to death.’ 10 15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” 11 15:6 he does not need to honor his father.’ 12 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 13 is far from me,
15:9 and they worship me in vain,
teaching as doctrines the commandments of men.’” 14
15:10 Then he called the crowd to him and said, 15 “Listen and understand. 15:11 What defiles a person is not what goes into the mouth; it is what 16 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 17 heard this saying they were offended?” 15:13 And he replied, 18 “Every plant that my heavenly Father did not plant will be uprooted. 15:14 Leave them! They are blind guides. 19 If someone who is blind leads another who is blind, 20 both will fall into a pit.” 15:15 But Peter 21 said to him, “Explain this parable to us.” 15:16 Jesus 22 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? 23 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.” 24
15:21 After going out from there, Jesus went to the region of Tyre 25 and Sidon. 26 15:22 A 27 Canaanite woman from that area came 28 and cried out, 29 “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 30 his disciples came and begged him, 31 “Send her away, because she keeps on crying out after us.” 15:24 So 32 he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down 33 before him and said, 34 “Lord, help me!” 15:26 “It is not right 35 to take the children’s bread and throw it to the dogs,” 36 he said. 37 15:27 “Yes, Lord,” she replied, 38 “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then 39 Jesus answered her, “Woman, 40 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 41 large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They 42 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 43 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. 44 15:37 They 45 all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full. 15:38 Not counting children and women, 46 there were four thousand men who ate. 47 15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. 48
16:1 Now when the Pharisees 49 and Sadducees 50 came to test Jesus, 51 they asked him to show them a sign from heaven. 52 16:2 He 53 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.’ 54 You know how to judge correctly the appearance of the sky, 55 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 56 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 57 and Sadducees.” 58 16:7 So 59 they began to discuss this among themselves, saying, “It is because we brought no bread.” 16:8 When Jesus learned of this, 60 he said, “You who have such little faith! 61 Why are you arguing 62 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 63 Jesus came to the area of Caesarea Philippi, 64 he asked his disciples, 65 “Who do people say that the Son of Man is?” 16:14 They answered, “Some say John the Baptist, others Elijah, 66 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, 67 “You are the Christ, 68 the Son of the living God.” 16:17 And Jesus answered him, 69 “You are blessed, Simon son of Jonah, because flesh and blood 70 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 71 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. 72
16:21 From that time on 73 Jesus began to show his disciples that he must go to Jerusalem 74 and suffer 75 many things at the hands of the elders, chief priests, and experts in the law, 76 and be killed, and on the third day be raised. 16:22 So Peter took him aside and began to rebuke him: 77 “God forbid, 78 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.” 79 16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, 80 he must deny 81 himself, take up his cross, 82 and follow me. 16:25 For whoever wants to save his life 83 will lose it, 84 but whoever loses his life for my sake will find it. 16:26 For what does it benefit a person 85 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. 86 16:28 I tell you the truth, 87 there are some standing here who will not 88 experience 89 death before they see the Son of Man coming in his kingdom.” 90
17:1 Six days later 91 Jesus took with him Peter, James, and John the brother of James, 92 and led them privately up a high mountain. 17:2 And he was transfigured before them. 93 His 94 face shone like the sun, and his clothes became white as light. 17:3 Then Moses 95 and Elijah 96 also appeared before them, talking with him. 17:4 So 97 Peter said 98 to Jesus, “Lord, it is good for us to be here. If you want, I will make 99 three shelters 100 – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a 101 bright cloud 102 overshadowed 103 them, and a voice from the cloud said, 104 “This is my one dear Son, 105 in whom I take great delight. Listen to him!” 106 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 107 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When 108 they looked up, all they saw was Jesus alone.
17:9 As they were coming down from the mountain, Jesus commanded them, 109 “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, 110 “Why then do the experts in the law 111 say that Elijah must come first?” 17:11 He 112 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 113 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 114 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 115 and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but 116 they were not able to heal him.” 17:17 Jesus answered, 117 “You 118 unbelieving 119 and perverse generation! How much longer 120 must I be with you? How much longer must I endure 121 you? 122 Bring him here to me.” 17:18 Then 123 Jesus rebuked 124 the demon and it came out of him, and the boy was healed from that moment. 17:19 Then the disciples came 125 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, 126 if you have faith the size of 127 a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing 128 will be impossible for you.”
17:21 [[EMPTY]] 12917:22 When 130 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 131 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 132 they arrived in Capernaum, 133 the collectors of the temple tax 134 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, 135 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 136 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 137 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. 138 Take that and give it to them for me and you.”
[15:1] 1 sn See the note on Pharisees in 3:7.
[15:1] 2 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[15:1] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:1] 4 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] 5 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] 6 tn Grk “when they eat bread.”
[15:3] 7 tn Grk “But answering, he said to them.”
[15:4] 8 tc Most
[15:4] 9 sn A quotation from Exod 20:12; Deut 5:16.
[15:4] 10 sn A quotation from Exod 21:17; Lev 20:9.
[15:5] 11 tn Grk “is a gift,” that is, something dedicated to God.
[15:6] 12 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] 13 tn The term “heart” is a collective singular in the Greek text.
[15:9] 14 sn A quotation from Isa 29:13.
[15:10] 15 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] 17 sn See the note on Pharisees in 3:7.
[15:13] 18 tn Grk “And answering, he said.”
[15:14] 19 tc ‡ Most
[15:14] 20 tn Grk “If blind leads blind.”
[15:15] 21 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
[15:16] 22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[15:17] 23 tn Or “into the latrine.”
[15:20] 24 tn Grk “but to eat with unwashed hands does not defile a person.”
[15:21] 25 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[15:21] 26 map For location see Map1 A1; JP3 F3; JP4 F3.
[15:22] 27 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] 28 tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
[15:22] 29 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[15:23] 30 tn Here καί (kai) has been translated as “Then.”
[15:23] 31 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[15:24] 32 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] 33 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] 34 tn Grk “she bowed down to him, saying.”
[15:26] 35 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] 36 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] 37 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:28] 39 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
[15:28] 40 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] 41 tn Here καί (kai) has been translated as “Then.”
[15:30] 42 tn Here καί (kai) has not been translated.
[15:32] 43 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] 44 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
[15:37] 45 tn Here καί (kai) has not been translated.
[15:38] 46 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] 47 tn Grk “And those eating were four thousand men, apart from children and women.”
[15:39] 48 sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.
[16:1] 49 sn See the note on Pharisees in 3:7.
[16:1] 50 sn See the note on Sadducees in 3:7.
[16:1] 51 tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.
[16:1] 52 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] 53 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] 54 tn Or “red and gloomy” (L&N 14.56).
[16:3] 55 tn Grk “The face of the sky you know how to discern.”
[16:4] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:6] 57 sn See the note on Pharisees in 3:7.
[16:6] 58 sn See the note on Sadducees in 3:7.
[16:7] 59 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.
[16:8] 60 tn Or “becoming aware of it.”
[16:8] 61 tn Grk “Those of little faith.”
[16:13] 63 tn Here δέ (de) has not been translated.
[16:13] 64 map For location see Map1 C1; Map2 F4.
[16:13] 65 tn Grk “he asked his disciples, saying.” The participle λέγων (legwn) is redundant and has been left untranslated.
[16:14] 66 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] 67 tn Grk “And answering, Simon Peter said.”
[16:16] 68 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] 69 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] 70 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] 71 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] 72 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] 73 tn Grk “From then.”
[16:21] 74 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:21] 75 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] 76 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
[16:22] 77 tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[16:22] 78 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] 80 tn Grk “to come after me.”
[16:24] 81 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] 82 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] 83 tn Or “soul” (throughout vv. 25-26).
[16:25] 84 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] 85 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[16:27] 86 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
[16:28] 87 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[16:28] 88 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[16:28] 89 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] 90 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] 91 tn Grk “And after six days.”
[17:1] 92 tn Grk “John his brother” with “his” referring to James.
[17:2] 93 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] 94 tn Here καί (kai) has not been translated.
[17:3] 95 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] 96 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] 97 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
[17:4] 98 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
[17:4] 99 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] 100 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] 101 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] 102 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 103 tn Or “surrounded.”
[17:5] 104 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] 105 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] 106 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] 107 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] 108 tn Here δέ (de) has not been translated.
[17:9] 109 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[17:10] 110 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[17:10] 111 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
[17:11] 112 tn Grk “And answering, he said.” This has been simplified in the translation.
[17:12] 113 tn Here καί (kai) has not been translated.
[17:14] 114 tn Here καί (kai) has not been translated.
[17:15] 115 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] 116 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:17] 117 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[17:17] 118 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] 119 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] 120 tn Grk “how long.”
[17:17] 121 tn Or “put up with.” See Num 11:12; Isa 46:4.
[17:17] 122 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[17:18] 123 tn Here καί (kai) has been translated as “Then.”
[17:18] 124 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[17:19] 125 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] 126 tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.
[17:20] 127 tn Grk “faith as,” “faith like.”
[17:20] 128 tn Here καί (kai) has not been translated.
[17:21] 129 tc Many important
[17:22] 130 tn Here δέ (de) has not been translated.
[17:22] 131 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] 132 tn Here δέ (de) has not been translated.
[17:24] 133 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:24] 134 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] 135 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[17:25] 136 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] 137 sn See the note on the phrase their sons in the previous verse.
[17:27] 138 sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).
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