Matius 13:1-9
Konteks13:1 On that day after Jesus went out of the house, he sat by the lake. 13:2 And such a large crowd gathered around him that he got into a boat to sit while 1 the whole crowd stood on the shore. 13:3 He 2 told them many things in parables, 3 saying: “Listen! 4 A sower went out to sow. 5 13:4 And as he sowed, some seeds 6 fell along the path, and the birds came and devoured them. 13:5 Other 7 seeds fell on rocky ground 8 where they did not have much soil. They sprang up quickly because the soil was not deep. 9 13:6 But when the sun came up, they were scorched, and because they did not have sufficient root, they withered. 13:7 Other seeds fell among the thorns, 10 and they grew up and choked them. 11 13:8 But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty. 13:9 The one who has ears had better listen!” 12
Matius 18:1--23:39
Konteks18:1 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, 13 unless you turn around and become like little children, 14 you will never 15 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 16 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, 17 it would be better for him to have a huge millstone 18 hung around his neck and to be drowned in the open sea. 19 18:7 Woe to the world because of stumbling blocks! It 20 is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If 21 your hand or your foot causes you to sin, 22 cut it off and throw it away. It is better for you to enter life crippled or lame than to have 23 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 24 two eyes and be thrown into fiery hell. 25
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]] 26 18:12 What do you think? If someone 27 owns a hundred 28 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? 29 18:13 And if he finds it, I tell you the truth, 30 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 31 your brother 32 sins, 33 go and show him his fault 34 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. 35 18:17 If 36 he refuses to listen to them, tell it to the church. If 37 he refuses to listen to the church, treat him like 38 a Gentile 39 or a tax collector. 40
18:18 “I tell you the truth, 41 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, 42 if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 43 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 44 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! 45
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 46 18:24 As 47 he began settling his accounts, a man who owed ten thousand talents 48 was brought to him. 18:25 Because 49 he was not able to repay it, 50 the lord ordered him to be sold, along with 51 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 52 before him, saying, 53 ‘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 54 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 55 So 56 he grabbed him by the throat and started to choke him, 57 saying, ‘Pay back what you owe me!’ 58 18:29 Then his fellow slave threw himself down and begged him, 59 ‘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 60 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 61 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 62 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 63 brother 64 from your heart.”
19:1 Now when 65 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 66 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 67 came to him in order to test him. They asked, “Is it lawful 68 to divorce a wife for any cause?” 69 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 70 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’? 71 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?” 72 19:8 Jesus 73 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 74 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 75 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 76 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, 77 and some who were made eunuchs 78 by others, 79 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. 80 But the disciples scolded those who brought them. 81 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.” 82 19:15 And he placed his hands on them and went on his way. 83
19:16 Now 84 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, 85 and love your neighbor as yourself.” 86 19:20 The young man said to him, “I have wholeheartedly obeyed 87 all these laws. 88 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 89 to the poor, and you will have treasure 90 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 91
19:23 Then Jesus said to his disciples, “I tell you the truth, 92 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 93 it is easier for a camel 94 to go through the eye of a needle 95 than for a rich person to enter into the kingdom of God.” 19:25 The 96 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 97 19:26 Jesus 98 looked at them and replied, “This is impossible for mere humans, 99 but for God all things are possible.” 19:27 Then Peter said 100 to him, “Look, 101 we have left everything to follow you! 102 What then will there be for us?” 19:28 Jesus 103 said to them, “I tell you the truth: 104 In the age when all things are renewed, 105 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 106 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 107 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 108 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, 109 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 110 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 111 he went out again about noon and three o’clock that afternoon, 112 he did the same thing. 20:6 And about five o’clock that afternoon 113 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 114 it was evening 115 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 116 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. 117 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 118 they received it, they began to complain 119 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 120 replied to one of them, 121 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 122 20:14 Take what is yours and go. I 123 want to give to this last man 124 the same as I gave to you. 20:15 Am I not 125 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 126 20:16 So the last will be first, and the first last.”
20:17 As Jesus was going up to Jerusalem, 127 he took the twelve 128 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. 129 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 130 and crucified. 131 Yet 132 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. 133 20:21 He said to her, “What do you want?” She replied, 134 “Permit 135 these two sons of mine to sit, one at your 136 right hand and one at your left, in your kingdom.” 20:22 Jesus 137 answered, “You don’t know what you are asking! 138 Are you able to drink the cup I am about to drink?” 139 They said to him, “We are able.” 140 20:23 He told them, “You will drink my cup, 141 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 142 when the other ten 143 heard this, 144 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 145 – 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 146 for many.”
20:29 As they were leaving Jericho, 147 a large crowd followed them. 20:30 Two 148 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 149 “Have mercy 150 on us, Lord, Son of David!” 151 20:31 The 152 crowd scolded 153 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 154 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.
21:1 Now 155 when they approached Jerusalem 156 and came to Bethphage, 157 at the Mount of Olives, 158 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 159 Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me. 21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ 160 and he will send them at once.” 21:4 This 161 took place to fulfill what was spoken by the prophet: 162
21:5 “Tell the people of Zion, 163
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 164
21:6 So 165 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 166 on them, and he sat on them. 21:8 A 167 very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road. 21:9 The crowds that went ahead of him and those following kept shouting, 168 “Hosanna 169 to the Son of David! Blessed is the one who comes in the name of the Lord! 170 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 171 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 172 in Galilee.”
21:12 Then 173 Jesus entered the temple area 174 and drove out all those who were selling and buying in the temple courts, 175 and turned over the tables of the money changers and the chairs of those selling doves. 21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ 176 but you are turning it into a den 177 of robbers!” 178
21:14 The blind and lame came to him in the temple courts, and he healed them. 21:15 But when the chief priests and the experts in the law 179 saw the wonderful things he did and heard the children crying out in the temple courts, 180 “Hosanna to the Son of David,” they became indignant 21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” 181 21:17 And leaving them, he went out of the city to Bethany and spent the night there.
21:18 Now early in the morning, as he returned to the city, he was hungry. 21:19 After noticing a fig tree 182 by the road he went to it, but found nothing on it except leaves. He said to it, “Never again will there be fruit from you!” And the fig tree withered at once. 21:20 When the disciples saw it they were amazed, saying, “How did the fig tree wither so quickly?” 21:21 Jesus 183 answered them, “I tell you the truth, 184 if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen. 21:22 And whatever you ask in prayer, if you believe, 185 you will receive.”
21:23 Now after Jesus 186 entered the temple courts, 187 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 188 are you doing these things, and who gave you this authority?” 21:24 Jesus 189 answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things. 21:25 Where did John’s baptism come from? From heaven or from people?” 190 They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.” 21:27 So 191 they answered Jesus, 192 “We don’t know.” 193 Then he said to them, “Neither will I tell you 194 by what authority 195 I am doing these things.
21:28 “What 196 do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’ 21:29 The boy answered, 197 ‘I will not.’ But later he had a change of heart 198 and went. 21:30 The father 199 went to the other son and said the same thing. This boy answered, 200 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 201 Jesus said to them, “I tell you the truth, 202 tax collectors 203 and prostitutes will go ahead of you into the kingdom of God! 21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although 204 you saw this, you did not later change your minds 205 and believe him.
21:33 “Listen to another parable: There was a landowner 206 who planted a vineyard. 207 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 208 he leased it to tenant farmers 209 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 210 to the tenants to collect his portion of the crop. 211 21:35 But the tenants seized his slaves, beat one, 212 killed another, and stoned another. 21:36 Again he sent other slaves, more than the first, and they treated them the same way. 21:37 Finally he sent his son to them, 213 saying, ‘They will respect my son.’ 21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’ 21:39 So 214 they seized him, 215 threw him out of the vineyard, 216 and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?” 21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”
21:42 Jesus said to them, “Have you never read in the scriptures:
‘The stone the builders rejected has become the cornerstone. 217
This is from the Lord, and it is marvelous in our eyes’? 218
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 219 who will produce its fruit. 21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” 220 21:45 When 221 the chief priests and the Pharisees 222 heard his parables, they realized that he was speaking about them. 21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds 223 regarded him as a prophet.
22:1 Jesus spoke 224 to them again in parables, saying: 22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son. 22:3 He sent his slaves 225 to summon those who had been invited to the banquet, but they would not come. 22:4 Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready. 226 My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ 22:5 But they were indifferent and went away, one to his farm, another to his business. 22:6 The 227 rest seized his slaves, insolently mistreated them, and killed them. 22:7 The 228 king was furious! He sent his soldiers, and they put those murderers to death 229 and set their city 230 on fire. 22:8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. 22:9 So go into the main streets and invite everyone you find to the wedding banquet.’ 22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. 22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. 22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. 231 22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’ 22:14 For many are called, but few are chosen.”
22:15 Then the Pharisees 232 went out and planned together to entrap him with his own words. 233 22:16 They sent to him their disciples along with the Herodians, 234 saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. 235 You do not court anyone’s favor because you show no partiality. 236 22:17 Tell us then, what do you think? Is it right 237 to pay taxes 238 to Caesar 239 or not?”
22:18 But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me? 22:19 Show me the coin used for the tax.” So 240 they brought him a denarius. 241 22:20 Jesus 242 said to them, “Whose image 243 is this, and whose inscription?” 22:21 They replied, 244 “Caesar’s.” He said to them, 245 “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 246 22:22 Now when they heard this they were stunned, 247 and they left him and went away.
22:23 The same day Sadducees 248 (who say there is no resurrection) 249 came to him and asked him, 250 22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children 251 for his brother.’ 252 22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother. 22:26 The second did the same, and the third, down to the seventh. 22:27 Last 253 of all, the woman died. 22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” 254 22:29 Jesus 255 answered them, “You are deceived, 256 because you don’t know the scriptures or the power of God. 22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels 257 in heaven. 22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, 258 22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 259 He is not the God of the dead but of the living!” 260 22:33 When the crowds heard this, they were amazed at his teaching.
22:34 Now when the Pharisees 261 heard that he had silenced the Sadducees, 262 they assembled together. 263 22:35 And one of them, an expert in religious law, 264 asked him a question to test 265 him: 22:36 “Teacher, which commandment in the law is the greatest?” 266 22:37 Jesus 267 said to him, “‘Love 268 the Lord your God with all your heart, with all your soul, and with all your mind.’ 269 22:38 This is the first and greatest 270 commandment. 22:39 The second is like it: ‘Love your neighbor as yourself.’ 271 22:40 All the law and the prophets depend 272 on these two commandments.”
22:41 While 273 the Pharisees 274 were assembled, Jesus asked them a question: 275 22:42 “What do you think about the Christ? 276 Whose son is he?” They said, “The son of David.” 277 22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,
22:44 ‘The Lord said to my lord, 278
“Sit at my right hand,
until I put your enemies under your feet”’? 279
22:45 If David then calls him ‘Lord,’ how can he be his son?” 280 22:46 No one 281 was able to answer him a word, and from that day on no one dared to question him any longer.
23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The 282 experts in the law 283 and the Pharisees 284 sit on Moses’ seat. 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. 285 23:4 They 286 tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They 287 do all their deeds to be seen by people, for they make their phylacteries 288 wide and their tassels 289 long. 23:6 They 290 love the place of honor at banquets and the best seats in the synagogues 291 23:7 and elaborate greetings 292 in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. 293 23:11 The 294 greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
23:13 “But woe to you, experts in the law 295 and you Pharisees, hypocrites! 296 You keep locking people out of the kingdom of heaven! 297 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 29823:15 “Woe to you, experts in the law 299 and you Pharisees, hypocrites! You cross land and sea to make one convert, 300 and when you get one, 301 you make him twice as much a child of hell 302 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 303 But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. 304 But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.
23:23 “Woe to you, experts in the law 305 and you Pharisees, hypocrites! You give a tenth 306 of mint, dill, and cumin, 307 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 308 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 309
23:25 “Woe to you, experts in the law 310 and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, 311 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 312 and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 313 23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
23:29 “Woe to you, experts in the law 314 and you Pharisees, hypocrites! You 315 build tombs for the prophets and decorate the graves 316 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 317 we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? 318
23:34 “For this reason I 319 am sending you prophets and wise men and experts in the law, 320 some of whom you will kill and crucify, 321 and some you will flog 322 in your synagogues 323 and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 324 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 325 this generation will be held responsible for all these things! 326
23:37 “O Jerusalem, Jerusalem, 327 you who kill the prophets and stone those who are sent to you! 328 How often I have longed 329 to gather your children together as a hen gathers her chicks under her wings, but 330 you would have none of it! 331 23:38 Look, your house is left to you desolate! 23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” 332
[13:2] 1 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
[13:3] 2 tn Here καί (kai) has not been translated.
[13:3] 3 sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
[13:3] 5 sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.
[13:4] 6 tn In Matthew’s version of this parable, plural pronouns are used to refer to the seed in v. 4 (ἅ…αὐτά [Ja…auta]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like ἔπεσεν [epesen]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1-9; Luke 8:4-8).
[13:5] 7 tn Here and in vv. 7 and 8 δέ (de) has not been translated.
[13:5] 8 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
[13:5] 9 tn Grk “it did not have enough depth of earth.”
[13:7] 10 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[13:7] 11 sn That is, crowded out the good plants.
[13:9] 12 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:43; Mark 4:9, 23; Luke 8:8, 14:35).
[18:3] 13 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:3] 14 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] 15 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[18:5] 16 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[18:6] 17 tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
[18:6] 18 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] 19 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] 20 tn Grk “For it.” Here γάρ (gar) has not been translated.
[18:8] 21 tn Here δέ (de) has not been translated.
[18:8] 22 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] 23 tn Grk “than having.”
[18:9] 24 tn Grk “than having.”
[18:9] 25 tn Grk “the Gehenna of fire.”
[18:9] sn See the note on the word hell in 5:22.
[18:11] 26 tc The most important
[18:12] 27 tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[18:12] 28 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] 29 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] 30 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:15] 31 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
[18:15] 32 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] 33 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] 34 tn Grk “go reprove him.”
[18:16] 35 sn A quotation from Deut 19:15.
[18:17] 36 tn Here δέ (de) has not been translated.
[18:17] 37 tn Here δέ (de) has not been translated.
[18:17] 38 tn Grk “let him be to you as.”
[18:17] 40 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] 41 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 42 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 43 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] 44 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] 45 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] 46 tn See the note on the word “slave” in 8:9.
[18:24] 47 tn Here δέ (de) has not been translated.
[18:24] 48 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] 49 tn Here δέ (de) has not been translated.
[18:25] 50 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] 51 tn Grk “and his wife.”
[18:26] 52 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] 53 tc The majority of
[18:28] 54 tn Here δέ (de) has not been translated.
[18:28] 55 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] 56 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] 57 tn Grk “and he grabbed him and started choking him.”
[18:28] 58 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] 59 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 60 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 61 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 62 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] 63 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] 64 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] 65 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] 66 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] 67 tn Grk “And Pharisees.”
[19:3] sn See the note on Pharisees in 3:7.
[19:3] 68 tc ‡ Most
[19:3] 69 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] 70 sn A quotation from Gen 1:27; 5:2.
[19:5] 71 sn A quotation from Gen 2:24.
[19:7] 72 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] 73 tc A few important
[19:8] tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[19:8] 74 tn Grk “heart” (a collective singular).
[19:10] 75 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 76 tn Here δέ (de) has not been translated.
[19:12] 77 tn Grk “from the womb of the mother” (an idiom).
[19:12] 78 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] 80 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 81 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] 82 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] 83 tn Grk “went from there.”
[19:16] 84 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] 85 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 86 sn A quotation from Lev 19:18.
[19:20] 87 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] 88 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] 89 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] 90 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] 91 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 92 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 93 tn Grk “I say to you.”
[19:24] 94 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] 95 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] 96 tn Here δέ (de) has not been translated.
[19:25] 97 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 98 tn Here δέ (de) has not been translated.
[19:26] 99 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] 100 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 101 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 102 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 103 tn Here δέ (de) has not been translated.
[19:28] 104 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 105 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] 106 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] 107 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] 108 sn The term landowner here refers to the owner and manager of a household.
[20:2] 109 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] 110 tn Grk “about the third hour.”
[20:5] 111 tn Here δέ (de) has not been translated.
[20:5] 112 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 113 tn Grk “about the eleventh hour.”
[20:8] 114 tn Here δέ (de) has not been translated.
[20:8] 115 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 116 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] 117 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 118 tn Here δέ (de) has not been translated.
[20:11] 119 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 120 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 121 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] 122 tn Grk “for a denarius a day.”
[20:14] 123 tn Here δέ (de) has not been translated.
[20:14] 124 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 125 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] 126 tn Grk “Is your eye evil because I am good?”
[20:17] 127 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 128 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] 129 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 130 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] 131 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] 132 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[20:20] 133 tn Grk “asked something from him.”
[20:21] 134 tn Grk “said to him.”
[20:21] 135 tn Grk “Say that.”
[20:21] 136 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] 137 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] 138 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] 139 tc Most
[20:22] 140 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] 141 tc See the tc note on “about to drink” in v. 22.
[20:24] 142 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:24] 144 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] 145 tn See the note on the word “slave” in 8:9.
[20:28] 146 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] 147 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:30] 148 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] 149 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[20:30] 150 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] 151 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] 152 tn Here δέ (de) has not been translated.
[20:31] 153 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] 154 tc ‡ The majority of
[21:1] 155 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 156 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 157 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[21:1] 158 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[21:2] 159 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 160 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 161 tn Here δέ (de) has not been translated.
[21:4] 162 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 163 tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
[21:5] 164 tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.
[21:6] 165 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 166 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 167 tn Here δέ (de) has not been translated.
[21:9] 168 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 169 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[21:9] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[21:9] 170 sn A quotation from Ps 118:25-26.
[21:10] 171 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 172 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 173 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 174 tn Grk “the temple.”
[21:12] sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
[21:12] 175 tn Grk “the temple.”
[21:12] sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[21:13] 176 sn A quotation from Isa 56:7.
[21:13] 177 tn Or “a hideout” (see L&N 1.57).
[21:13] 178 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[21:15] 179 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 180 tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.
[21:16] 181 sn A quotation from Ps 8:2.
[21:19] 182 tn Grk “one fig tree.”
[21:19] sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[21:21] 183 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 184 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 185 tn Grk “believing”; the participle here is conditional.
[21:23] 187 tn Grk “the temple.”
[21:23] 188 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 189 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[21:25] 190 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[21:25] sn The question is whether John’s ministry was of divine or human origin.
[21:27] 191 tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.
[21:27] 192 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 193 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.
[21:27] 194 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[21:27] 195 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.
[21:28] 196 tn Here δέ (de) has not been translated.
[21:29] 197 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.
[21:29] 198 tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.
[21:30] 199 tn “And he”; here δέ (de) has not been translated.
[21:30] 200 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.
[21:31] 201 tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western
[21:31] 202 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 203 sn See the note on tax collectors in 5:46.
[21:32] 204 tn Here δέ (de) has not been translated.
[21:32] 205 sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.
[21:33] 206 tn The term here refers to the owner and manager of a household.
[21:33] 207 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[21:33] 208 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 209 sn The leasing of land to tenant farmers was common in this period.
[21:34] 210 tn See the note on the word “slave” in 8:9.
[21:34] sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.
[21:34] 211 tn Grk “to collect his fruits.”
[21:35] 212 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 213 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 214 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.
[21:39] 215 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 216 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 217 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[21:42] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[21:42] 218 sn A quotation from Ps 118:22-23.
[21:43] 219 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 220 tc A few witnesses, especially of the Western text (D 33 it sys Or Eussyr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë1,13 Ï lat syc,p,h co and should be included as authentic.
[21:44] tn Grk “on whomever it falls, it will crush him.”
[21:44] sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
[21:45] 221 tn Here καί (kai) has not been translated.
[21:45] 222 sn See the note on Pharisees in 3:7.
[21:46] 223 tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.
[22:1] 224 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
[22:3] 225 tn See the note on the word “slave” in 8:9.
[22:4] 226 tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
[22:6] 227 tn Here δέ (de) has not been translated.
[22:7] 228 tn Here δέ (de) has not been translated.
[22:7] 229 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
[22:7] 230 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.
[22:12] 231 tn Grk “he was silent.”
[22:15] 232 sn See the note on Pharisees in 3:7.
[22:15] 233 tn Grk “trap him in word.”
[22:16] 234 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some
[22:16] 235 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
[22:16] 236 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
[22:17] 237 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[22:17] 238 tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.
[22:17] sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
[22:17] 239 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[22:19] 240 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[22:19] 241 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[22:19] sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.
[22:20] 242 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.
[22:20] 243 tn Or “whose likeness.”
[22:20] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[22:21] 244 tn Grk “they said to him.”
[22:21] 245 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
[22:21] 246 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[22:22] 247 tn Grk “they were amazed; they marveled.”
[22:23] 248 sn See the note on Sadducees in 3:7.
[22:23] 249 sn This remark is best regarded as a parenthetical note by the author.
[22:23] 250 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[22:24] 251 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
[22:24] 252 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[22:27] 253 tn Here δέ (de) has not been translated.
[22:28] 254 tn Grk “For all had her.”
[22:29] 255 tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[22:29] 256 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[22:30] 257 tc Most witnesses have “of God” after “angels,” although some
[22:30] sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[22:31] 258 tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.
[22:32] 259 sn A quotation from Exod 3:6.
[22:32] 260 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[22:34] 261 sn See the note on Pharisees in 3:7.
[22:34] 262 sn See the note on Sadducees in 3:7.
[22:34] 263 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
[22:35] 264 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
[22:35] 265 tn Grk “testing.” The participle, however, is telic in force.
[22:36] 266 tn Or possibly “What sort of commandment in the law is great?”
[22:37] 267 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[22:37] 268 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[22:37] 269 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[22:38] 270 tn Grk “the great and first.”
[22:39] 271 sn A quotation from Lev 19:18.
[22:40] 272 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
[22:41] 273 tn Here δέ (de) has not been translated.
[22:41] 274 sn See the note on Pharisees in 3:7.
[22:41] 275 tn Grk “asked them a question, saying.” The participle λέγων (legwn) is somewhat redundant here in contemporary English and has not been translated.
[22:42] 276 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:42] sn See the note on Christ in 1:16.
[22:42] 277 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[22:44] 278 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[22:44] 279 sn A quotation from Ps 110:1.
[22:45] 280 tn Grk “how is he his son?”
[22:46] 281 tn Here καί (kai) has not been translated.
[23:2] 282 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[23:2] 283 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:2] 284 sn See the note on Pharisees in 3:7.
[23:3] 285 tn Grk “for they say and do not do.”
[23:4] 286 tn Here δέ (de) has not been translated.
[23:5] 287 tn Here δέ (de) has not been translated.
[23:5] 288 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
[23:5] 289 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”
[23:5] sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).
[23:6] 290 tn Here δέ (de) has not been translated.
[23:6] 291 sn See the note on synagogues in 4:23.
[23:7] 292 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[23:10] 293 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:10] sn See the note on Christ in 1:16.
[23:11] 294 tn Here δέ (de) has not been translated.
[23:13] 295 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 296 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
[23:13] 297 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 298 tc The most important
[23:15] 299 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 300 tn Or “one proselyte.”
[23:15] 301 tn Grk “when he becomes [one].”
[23:15] 302 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
[23:15] sn See the note on the word hell in 5:22.
[23:16] 303 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 304 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 305 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 306 tn Or “you tithe mint.”
[23:23] 307 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 308 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[23:24] 309 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 310 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 311 tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 Ë13 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë1 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* Ë13 al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.
[23:27] 312 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 313 sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.
[23:29] 314 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 315 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 316 tn Or perhaps “the monuments” (see L&N 7.75-76).
[23:30] 317 tn Grk “fathers” (so also in v. 32).
[23:33] 318 tn Grk “the judgment of Gehenna.”
[23:33] sn See the note on the word hell in 5:22.
[23:34] 319 tn Grk “behold I am sending.” 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).
[23:34] 320 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 321 sn See the note on crucified in 20:19.
[23:34] 322 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[23:34] 323 sn See the note on synagogues in 4:23.
[23:35] 324 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[23:36] 325 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:36] 326 tn Grk “all these things will come on this generation.”
[23:37] 327 sn The double use of the city’s name betrays intense emotion.
[23:37] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:37] 328 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[23:37] 329 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[23:37] 330 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
