Matius 4:3
Konteks4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” 1
Matius 5:1--6:34
Konteks5:1 When 2 he saw the crowds, he went up the mountain. 3 After he sat down his disciples came to him. 5:2 Then 4 he began to teach 5 them by saying:
5:3 “Blessed 6 are the poor in spirit, 7 for the kingdom of heaven belongs 8 to them.
5:4 “Blessed are those who mourn, for they will be comforted. 9
5:5 “Blessed are the meek, for they will inherit the earth.
5:6 “Blessed are those who hunger 10 and thirst for righteousness, for they will be satisfied.
5:7 “Blessed are the merciful, for they will be shown mercy.
5:8 “Blessed are the pure in heart, for they will see God.
5:9 “Blessed are the peacemakers, for they will be called the children 11 of God.
5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.
5:11 “Blessed are you when people 12 insult you and persecute you and say all kinds of evil things about you falsely 13 on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
5:13 “You are the salt 14 of the earth. But if salt loses its flavor, 15 how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people. 5:14 You are the light of the world. A city located on a hill cannot be hidden. 5:15 People 16 do not light a lamp and put it under a basket 17 but on a lampstand, and it gives light to all in the house. 5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.
5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. 18 5:18 I 19 tell you the truth, 20 until heaven and earth pass away not the smallest letter or stroke of a letter 21 will pass from the law until everything takes place. 5:19 So anyone who breaks one of the least of these commands and teaches others 22 to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law 23 and the Pharisees, 24 you will never enter the kingdom of heaven.
5:21 “You have heard that it was said to an older generation, 25 ‘Do not murder,’ 26 and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother 27 will be subjected to judgment. And whoever insults 28 a brother will be brought before 29 the council, 30 and whoever says ‘Fool’ 31 will be sent 32 to fiery hell. 33 5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. 5:25 Reach agreement 34 quickly with your accuser while on the way to court, 35 or he 36 may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. 5:26 I tell you the truth, 37 you will never get out of there until you have paid the last penny! 38
5:27 “You have heard that it was said, ‘Do not commit adultery.’ 39 5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. 40 5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.
5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ 41 5:32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.
5:33 “Again, you have heard that it was said to an older generation, 42 ‘Do not break an oath, but fulfill your vows to the Lord.’ 43 5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God, 5:35 not by earth, because it is his footstool, and not by Jerusalem, 44 because it is the city of the great King. 5:36 Do not take an oath by your head, because you are not able to make one hair white or black. 5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. 45
5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 46 5:39 But I say to you, do not resist the evildoer. 47 But whoever strikes you on the 48 right cheek, turn the other to him as well. 5:40 And if someone wants to sue you and to take your tunic, 49 give him your coat also. 5:41 And if anyone forces you to go one mile, 50 go with him two. 5:42 Give to the one who asks you, 51 and do not reject 52 the one who wants to borrow from you.
5:43 “You have heard that it was said, ‘Love your neighbor’ 53 and ‘hate your enemy.’ 5:44 But I say to you, love your enemy and 54 pray for those who persecute you, 5:45 so that you may be like 55 your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 5:46 For if you love those who love you, what reward do you have? Even the tax collectors 56 do the same, don’t they? 5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 5:48 So then, be perfect, as your heavenly Father is perfect. 57
6:1 “Be 58 careful not to display your righteousness merely to be seen by people. 59 Otherwise you have no reward with your Father in heaven. 6:2 Thus whenever you do charitable giving, 60 do not blow a trumpet before you, as the hypocrites do in synagogues 61 and on streets so that people will praise them. I tell you the truth, 62 they have their reward. 6:3 But when you do your giving, do not let your left hand know what your right hand is doing, 6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. 63
6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues 64 and on street corners so that people can see them. Truly I say to you, they have their reward. 6:6 But whenever you pray, go into your room, 65 close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. 66 6:7 When 67 you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. 6:8 Do 68 not be like them, for your Father knows what you need before you ask him. 6:9 So pray this way: 69
Our Father 70 in heaven, may your name be honored, 71
6:10 may your kingdom come, 72
may your will be done on earth as it is in heaven.
6:11 Give us today our daily bread, 73
6:12 and forgive us our debts, as we ourselves 74 have forgiven our debtors.
6:13 And do not lead us into temptation, 75 but deliver us from the evil one. 76
6:14 “For if you forgive others 77 their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.
6:16 “When 78 you fast, do not look sullen like the hypocrites, for they make their faces unattractive 79 so that people will see them fasting. I tell you the truth, 80 they have their reward. 6:17 When 81 you fast, put oil on your head and wash your face, 6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.
6:19 “Do not accumulate for yourselves treasures on earth, where moth 82 and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 6:21 For where your 83 treasure 84 is, there your heart will be also.
6:22 “The eye is the lamp of the body. If then your eye is healthy, 85 your whole body will be full of light. 6:23 But if your eye is diseased, 86 your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
6:24 “No one can serve two masters, for either he will hate 87 the one and love the other, or he will be devoted to the one and despise 88 the other. You cannot serve God and money. 89
6:25 “Therefore I tell you, do not worry 90 about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 6:26 Look at the birds in the sky: 91 They do not sow, or reap, or gather into barns, yet your heavenly Father feeds 92 them. Aren’t you more valuable 93 than they are? 6:27 And which of you by worrying can add even one hour to his life? 94 6:28 Why do you worry about clothing? Think about how the flowers 95 of the field grow; they do not work 96 or spin. 6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 6:30 And if this is how God clothes the wild grass, 97 which is here today and tomorrow is tossed into the fire to heat the oven, 98 won’t he clothe you even more, 99 you people of little faith? 6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 6:32 For the unconverted 100 pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom 101 and righteousness, and all these things will be given to you as well. 6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. 102
Matius 8:1--9:38
Konteks8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper 103 approached, and bowed low before him, saying, 104 “Lord, if 105 you are willing, you can make me clean.” 8:3 He stretched out his hand and touched 106 him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. 8:4 Then Jesus said to him, “See that you do not speak to anyone, 107 but go, show yourself to a priest, and bring the offering 108 that Moses commanded, 109 as a testimony to them.” 110
8:5 When he entered Capernaum, 111 a centurion 112 came to him asking for help: 113 8:6 “Lord, 114 my servant 115 is lying at home paralyzed, in terrible anguish.” 8:7 Jesus 116 said to him, “I will come and heal him.” 8:8 But the centurion replied, 117 “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. 118 I say to this one, ‘Go’ and he goes, 119 and to another ‘Come’ and he comes, and to my slave 120 ‘Do this’ and he does it.” 121 8:10 When 122 Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, 123 I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet 124 with Abraham, Isaac, and Jacob 125 in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” 126 8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant 127 was healed at that hour.
8:14 Now 128 when Jesus entered Peter’s house, he saw his mother-in-law lying down, 129 sick with a fever. 8:15 He touched her hand, and the fever left her. Then 130 she got up and began to serve them. 8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. 131 8:17 In this way what was spoken by Isaiah the prophet was fulfilled: 132
“He took our weaknesses and carried our diseases.” 133
8:18 Now when Jesus saw a large crowd 134 around him, he gave orders to go to the other side of the lake. 135 8:19 Then 136 an expert in the law 137 came to him and said, “Teacher, I will follow you wherever you go.” 138 8:20 Jesus said to him, “Foxes have dens, and the birds in the sky 139 have nests, but the Son of Man has no place to lay his head.” 140 8:21 Another 141 of the 142 disciples said to him, “Lord, let me first go and bury my father.” 8:22 But Jesus said to him, “Follow me, and let the dead bury their own dead.” 143
8:23 As he got into the boat, his disciples followed him. 144 8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep. 8:25 So they came 145 and woke him up saying, “Lord, save us! We are about to die!” 8:26 But 146 he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked 147 the winds and the sea, 148 and it was dead calm. 8:27 And the men 149 were amazed and said, 150 “What sort of person is this? Even the winds and the sea obey him!” 151
8:28 When he came to the other side, to the region of the Gadarenes, 152 two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way. 8:29 They 153 cried out, “Son of God, leave us alone! 154 Have you come here to torment us before the time?” 155 8:30 A 156 large herd of pigs was feeding some distance from them. 8:31 Then the demons begged him, 157 “If you drive us out, send us into the herd of pigs.” 8:32 And he said, 158 “Go!” So 159 they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water. 8:33 The 160 herdsmen ran off, went into the town, 161 and told everything that had happened to the demon-possessed men. 8:34 Then 162 the entire town 163 came out to meet Jesus. And when they saw him, they begged him to leave their region.
9:1 After getting into a boat he crossed to the other side and came to his own town. 164 9:2 Just then 165 some people 166 brought to him a paralytic lying on a stretcher. 167 When Jesus saw their 168 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 169 9:3 Then 170 some of the experts in the law 171 said to themselves, “This man is blaspheming!” 172 9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 9:5 Which is easier, 173 to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know 174 that the Son of Man 175 has authority on earth to forgive sins” – then he said to the paralytic 176 – “Stand up, take your stretcher, and go home.” 177 9:7 And he stood up and went home. 178 9:8 When 179 the crowd saw this, they were afraid 180 and honored God who had given such authority to men. 181
9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 182 “Follow me,” he said to him. And he got up and followed him. 9:10 As 183 Jesus 184 was having a meal 185 in Matthew’s 186 house, many tax collectors 187 and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees 188 saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 189 9:12 When 190 Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 191 9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 192 For I did not come to call the righteous, but sinners.”
9:14 Then John’s 193 disciples came to Jesus 194 and asked, “Why do we and the Pharisees 195 fast often, 196 but your disciples don’t fast?” 9:15 Jesus said to them, “The wedding guests 197 cannot mourn while the bridegroom 198 is with them, can they? But the days 199 are coming when the bridegroom will be taken from them, 200 and then they will fast. 9:16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse. 9:17 And no one pours new wine into old wineskins; 201 otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins 202 and both are preserved.”
9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.” 9:19 Jesus and his disciples got up and followed him. 9:20 But 203 a woman who had been suffering from a hemorrhage 204 for twelve years came up behind him and touched the edge 205 of his cloak. 206 9:21 For she kept saying to herself, 207 “If only I touch his cloak, I will be healed.” 208 9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” 209 And the woman was healed 210 from that hour. 9:23 When Jesus entered the ruler’s house and saw the flute players and the disorderly crowd, 9:24 he said, “Go away, for the girl is not dead but asleep.” And they began making fun of him. 211 9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up. 9:26 And the news of this spread throughout that region. 212
9:27 As Jesus went on from there, two blind men followed him, shouting, 213 “Have mercy 214 on us, Son of David!” 215 9:28 When 216 he went into the house, the blind men came to him. Jesus 217 said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.” 9:31 But they went out and spread the news about him throughout that entire region. 218
9:32 As 219 they were going away, 220 a man who could not talk and was demon-possessed was brought to him. 9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!” 9:34 But the Pharisees 221 said, “By the ruler 222 of demons he casts out demons.” 223
9:35 Then Jesus went throughout all the towns 224 and villages, teaching in their synagogues, 225 preaching the good news of the kingdom, and healing every kind of disease and sickness. 226 9:36 When 227 he saw the crowds, he had compassion on them because they were bewildered and helpless, 228 like sheep without a shepherd. 9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few. 9:38 Therefore ask the Lord of the harvest 229 to send out 230 workers into his harvest.”
[4:3] 1 tn Grk “say that these stones should become bread.”
[5:1] 2 tn Here δέ (de) has not been translated.
[5:1] 3 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").
[5:1] sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[5:2] 4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:2] 5 tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.
[5:3] 6 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[5:3] 7 sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[5:3] 8 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.
[5:4] 9 sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
[5:6] 10 sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
[5:9] 11 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).
[5:11] 12 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.
[5:11] 13 tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
[5:13] 14 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[5:13] 15 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[5:15] 16 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
[5:15] 17 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[5:17] 18 tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.
[5:18] 19 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
[5:18] 20 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:18] 21 tn Grk “Not one iota or one serif.”
[5:18] sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).
[5:19] 22 tn Grk “teaches men” ( in a generic sense, people).
[5:20] 23 tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[5:20] 24 sn See the note on Pharisees in 3:7.
[5:21] 25 tn Grk “to the ancient ones.”
[5:21] 26 sn A quotation from Exod 20:13; Deut 5:17.
[5:22] 27 tc The majority of
[5:22] 28 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
[5:22] 29 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 30 tn Grk “the Sanhedrin.”
[5:22] 31 tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).
[5:22] 32 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 33 tn Grk “the Gehenna of fire.”
[5:22] sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[5:25] 34 tn Grk “Make friends.”
[5:25] 35 tn The words “to court” are not in the Greek text but are implied.
[5:25] 36 tn Grk “the accuser.”
[5:26] 37 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:26] 38 tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.
[5:26] sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.
[5:27] 39 sn A quotation from Exod 20:14; Deut 5:17.
[5:29] 40 sn On this word here and in the following verse, see the note on the word hell in 5:22.
[5:31] 41 sn A quotation from Deut 24:1.
[5:33] 42 tn Grk “the ancient ones.”
[5:33] 43 sn A quotation from Lev 19:12.
[5:35] 44 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:37] 45 tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.
[5:38] 46 sn A quotation from Exod 21:24; Lev 24:20.
[5:39] 47 tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
[5:39] 48 tc ‡ Many
[5:40] 49 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[5:41] 50 sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.
[5:42] 51 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
[5:42] 52 tn Grk “do not turn away from.”
[5:43] 53 sn A quotation from Lev 19:18.
[5:44] 54 tc Most
[5:45] 55 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
[5:46] 56 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[5:48] 57 sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
[6:1] 58 tc ‡ Several
[6:1] 59 tn Grk “before people in order to be seen by them.”
[6:2] 60 tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).
[6:2] 61 sn See the note on synagogues in 4:23.
[6:2] 62 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:4] 63 tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë1,13 33 al).
[6:5] 64 sn See the note on synagogues in 4:23.
[6:6] 65 sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[6:6] 66 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
[6:7] 67 tn Here δέ (de) has not been translated.
[6:8] 68 tn Grk “So do not.” Here οὖν (oun) has not been translated.
[6:9] 69 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[6:9] 70 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[6:9] 71 tn Grk “hallowed be your name.”
[6:10] 72 sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[6:11] 73 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.
[6:12] 74 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
[6:13] 75 tn Or “into a time of testing.”
[6:13] sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
[6:13] 76 tc Most
[6:13] tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.
[6:14] 77 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”
[6:16] 78 tn Here δέ (de) has not been translated.
[6:16] 79 tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
[6:16] 80 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:17] 81 tn Here δέ (de) has not been translated.
[6:19] 82 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[6:21] 83 tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.
[6:21] 84 sn Seeking heavenly treasure means serving others and honoring God by doing so.
[6:22] 85 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[6:23] 86 tn Or “if your eye is sick” (L&N 23.149).
[6:23] sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
[6:24] 87 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[6:24] 88 tn Or “and treat [the other] with contempt.”
[6:24] 89 tn Grk “God and mammon.”
[6:24] sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
[6:25] 90 tn Or “do not be anxious,” and so throughout the rest of this paragraph.
[6:26] 91 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[6:26] 92 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[6:26] 93 tn Grk “of more value.”
[6:27] 94 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[6:28] 95 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[6:28] 96 tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.
[6:30] 97 tn Grk “grass of the field.”
[6:30] 98 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[6:30] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[6:30] 99 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[6:32] 100 tn Or “unbelievers”; Grk “Gentiles.”
[6:33] 101 tc ‡ Most
[6:33] sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[6:34] 102 tn Grk “Sufficient for the day is its evil.”
[8:2] 103 tn Grk “And behold, a leper 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).
[8:2] sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[8:2] 104 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 105 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[8:3] 106 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[8:4] 107 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
[8:4] 109 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[8:4] 110 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.
[8:5] 111 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[8:5] map For location see Map1 D2; Map2 C3; Map3 B2.
[8:5] 112 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.
[8:5] 113 sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
[8:6] 114 tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.
[8:6] 115 tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.
[8:7] 116 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[8:8] 117 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[8:9] 118 tn Grk “having soldiers under me.”
[8:9] 119 sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[8:9] 120 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[8:9] 121 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[8:10] 122 tn Here δέ (de) has not been translated.
[8:10] 123 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:11] 124 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
[8:11] sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[8:11] 125 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:12] 126 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[8:13] 127 tc ‡ Most
[8:14] 128 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:14] 129 tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.
[8:15] 130 tn Here καί (kai) has been translated as “then.”
[8:16] 131 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[8:17] 132 tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
[8:17] 133 sn A quotation from Isa 53:4.
[8:18] 134 tc ‡ Codex B and some Sahidic
[8:18] 135 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[8:19] 136 tn Here καί (kai) has been translated as “then.”
[8:19] 137 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
[8:19] 138 sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.
[8:20] 139 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[8:20] 140 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[8:21] 141 tn Here δέ (de) has not been translated.
[8:21] 142 tc ‡ Most
[8:22] 143 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[8:23] 144 sn A boat that held all the disciples would be of significant size.
[8:25] 145 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:26] 146 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:26] 147 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:26] 148 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.
[8:27] 149 tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
[8:27] 150 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[8:27] 151 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:28] 152 tc The textual tradition here is quite complicated. A number of
[8:28] sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:29] 153 tn Grk “And behold, they cried out, saying.” 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). The participle λέγοντες (legontes) is redundant and has not been translated.
[8:29] 154 tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”
[8:29] 155 sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:30] 156 tn Here δέ (de) has not been translated.
[8:31] 157 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:32] 158 tn Grk “And he said to them.”
[8:32] 159 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 160 tn Here δέ (de) has not been translated.
[8:33] 161 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
[8:34] 162 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).
[9:1] 164 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
[9:2] 165 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
[9:2] 166 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[9:2] 167 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[9:2] 168 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[9:2] 169 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[9:3] 170 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). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
[9:3] 171 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[9:3] 172 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[9:5] 173 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[9:6] 174 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[9:6] 175 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[9:6] 176 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[9:6] 177 tn Grk “to your house.”
[9:7] 178 tn Grk “to his house.”
[9:8] 179 tn Here δέ (de) has not been translated.
[9:8] 180 tc Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic.
[9:8] 181 tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”
[9:9] 182 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[9:9] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[9:10] 183 tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[9:10] 184 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[9:10] 185 tn Grk “was reclining at table.”
[9:10] sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[9:10] 186 tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
[9:10] 187 sn See the note on tax collectors in 5:46.
[9:11] 188 sn See the note on Pharisees in 3:7.
[9:11] 189 sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
[9:12] 190 tn Here δέ (de) has not been translated.
[9:12] 191 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
[9:13] 192 sn A quotation from Hos 6:6 (see also Matt 12:7).
[9:14] 193 sn John refers to John the Baptist.
[9:14] 194 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
[9:14] 195 sn See the note on Pharisees in 3:7.
[9:14] 196 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[9:15] 197 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).
[9:15] 198 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[9:15] 200 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.
[9:17] 201 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[9:17] 202 sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[9:20] 203 tn Grk “And behold a woman.” 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).
[9:20] 204 sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
[9:20] 205 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[9:20] 206 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[9:21] 207 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.
[9:21] sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”
[9:22] 209 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[9:24] 211 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[9:26] 212 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:27] 213 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[9:27] 214 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
[9:27] 215 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[9:28] 216 tn Here δέ (de) has not been translated.
[9:28] 217 tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.
[9:31] 218 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:32] 219 tn Here δέ (de) has not been translated.
[9:32] 220 tn Grk “away, behold, they brought a man to him.” 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).
[9:34] 221 sn See the note on Pharisees in 3:7.
[9:34] 223 tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.
[9:35] 225 sn See the note on synagogues in 4:23.
[9:35] 226 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[9:36] 227 tn Here δέ (de) has not been translated.
[9:36] 228 tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.
[9:38] 229 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
