Matius 21:1-46
Konteks21:1 Now 1 when they approached Jerusalem 2 and came to Bethphage, 3 at the Mount of Olives, 4 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 5 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,’ 6 and he will send them at once.” 21:4 This 7 took place to fulfill what was spoken by the prophet: 8
21:5 “Tell the people of Zion, 9
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 10
21:6 So 11 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 12 on them, and he sat on them. 21:8 A 13 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, 14 “Hosanna 15 to the Son of David! Blessed is the one who comes in the name of the Lord! 16 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 17 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 18 in Galilee.”
21:12 Then 19 Jesus entered the temple area 20 and drove out all those who were selling and buying in the temple courts, 21 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,’ 22 but you are turning it into a den 23 of robbers!” 24
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 25 saw the wonderful things he did and heard the children crying out in the temple courts, 26 “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’?” 27 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 28 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 29 answered them, “I tell you the truth, 30 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, 31 you will receive.”
21:23 Now after Jesus 32 entered the temple courts, 33 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 34 are you doing these things, and who gave you this authority?” 21:24 Jesus 35 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?” 36 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 37 they answered Jesus, 38 “We don’t know.” 39 Then he said to them, “Neither will I tell you 40 by what authority 41 I am doing these things.
21:28 “What 42 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, 43 ‘I will not.’ But later he had a change of heart 44 and went. 21:30 The father 45 went to the other son and said the same thing. This boy answered, 46 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 47 Jesus said to them, “I tell you the truth, 48 tax collectors 49 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 50 you saw this, you did not later change your minds 51 and believe him.
21:33 “Listen to another parable: There was a landowner 52 who planted a vineyard. 53 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 54 he leased it to tenant farmers 55 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 56 to the tenants to collect his portion of the crop. 57 21:35 But the tenants seized his slaves, beat one, 58 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, 59 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 60 they seized him, 61 threw him out of the vineyard, 62 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. 63
This is from the Lord, and it is marvelous in our eyes’? 64
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 65 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.” 66 21:45 When 67 the chief priests and the Pharisees 68 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 69 regarded him as a prophet.
Matius 26:1--27:66
Konteks26:1 When 70 Jesus had finished saying all these things, he told his disciples, 26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over 71 to be crucified.” 72 26:3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. 26:4 They 73 planned to arrest Jesus by stealth and kill him. 26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” 74
26:6 Now while Jesus was in Bethany at the house of Simon the leper, 26:7 a woman came to him with an alabaster jar 75 of expensive perfumed oil, 76 and she poured it on his head as he was at the table. 77 26:8 When 78 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 79 could have been sold at a high price and the money 80 given to the poor!” 26:10 When 81 Jesus learned of this, he said to them, “Why are you bothering this woman? She 82 has done a good service for me. 26:11 For you will always have the poor with you, but you will not always have me! 83 26:12 When 84 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 85 wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests 26:15 and said, “What will you give me to betray him into your hands?” 86 So they set out thirty silver coins for him. 26:16 From that time 87 on, Judas 88 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 89 Unleavened Bread the disciples came to Jesus and said, 90 “Where do you want us to prepare for you to eat the Passover?” 91 26:18 He 92 said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” 26:19 So 93 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 94 it was evening, he took his place at the table 95 with the twelve. 96 26:21 And while they were eating he said, “I tell you the truth, 97 one of you will betray me.” 98 26:22 They 99 became greatly distressed 100 and each one began to say to him, “Surely not I, Lord?” 26:23 He 101 answered, “The one who has dipped his hand into the bowl with me 102 will betray me. 26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” 26:25 Then 103 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 104 replied, “You have said it yourself.”
26:26 While 105 they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 26:28 for this is my blood, the blood 106 of the covenant, 107 that is poured out for many for the forgiveness of sins. 26:29 I 108 tell you, from now on I will not drink of this fruit 109 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 110 singing a hymn, 111 they went out to the Mount of Olives.
26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’ 112
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 113 said to him, “If they all fall away because of you, I will never fall away!” 26:34 Jesus said to him, “I tell you the truth, 114 on this night, before the rooster crows, you will deny me three times.” 26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.
26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” 26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” 26:39 Going a little farther, he threw himself down with his face to the ground and prayed, 115 “My Father, if possible, 116 let this cup 117 pass from me! Yet not what I will, but what you will.” 26:40 Then he came to the disciples and found them sleeping. He 118 said to Peter, “So, couldn’t you stay awake with me for one hour? 26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 26:42 He went away a second time and prayed, 119 “My Father, if this cup 120 cannot be taken away unless I drink it, your will must be done.” 26:43 He came again and found them sleeping; they could not keep their eyes open. 121 26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more. 26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. 26:46 Get up, let us go. Look! My betrayer 122 is approaching!”
26:47 While he was still speaking, Judas, 123 one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 26:48 (Now the betrayer 124 had given them a sign, saying, “The one I kiss is the man. 125 Arrest him!”) 126 26:49 Immediately 127 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 128 26:50 Jesus 129 said to him, “Friend, do what you are here to do.” Then they came and took hold 130 of Jesus and arrested him. 26:51 But 131 one of those with Jesus grabbed 132 his sword, drew it out, and struck the high priest’s slave, 133 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 134 For all who take hold of the sword will die by the sword. 26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions 135 of angels right now? 26:54 How then would the scriptures that say it must happen this way be fulfilled?” 26:55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? 136 Day after day I sat teaching in the temple courts, yet 137 you did not arrest me. 26:56 But this has happened so that 138 the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.
26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house 139 the experts in the law 140 and the elders had gathered. 26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After 141 going in, he sat with the guards 142 to see the outcome. 26:59 The 143 chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 26:60 But they did not find anything, though many false witnesses came forward. Finally 144 two came forward 26:61 and declared, “This man 145 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 146 the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 26:63 But Jesus was silent. The 147 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 148 the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand 149 of the Power 150 and coming on the clouds of heaven.” 151 26:65 Then the high priest tore his clothes and declared, 152 “He has blasphemed! Why do we still need witnesses? Now 153 you have heard the blasphemy! 26:66 What is your verdict?” 154 They 155 answered, “He is guilty and deserves 156 death.” 26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! 157 Who hit you?” 158
26:69 Now Peter was sitting outside in the courtyard. A 159 slave girl 160 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 161 “I don’t know what you’re talking about!” 26:71 When 162 he went out to the gateway, another slave girl 163 saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After 164 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 165 gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. 166 26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. 167
27:1 When 168 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They 169 tied him up, led him away, and handed him over to Pilate 170 the governor. 171
27:3 Now when 172 Judas, who had betrayed him, saw that Jesus 173 had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So 174 Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The 175 chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 27:7 After 176 consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 27:8 For this reason that field has been called the “Field of Blood” to this day. 27:9 Then what was spoken by Jeremiah 177 the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, 178 27:10 and they gave them for the potter’s field, as the Lord commanded me.” 179
27:11 Then 180 Jesus stood before the governor, and the governor asked him, 181 “Are you the king 182 of the Jews?” Jesus 183 said, “You say so.” 184 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed.
27:15 During the feast the governor was accustomed to release one prisoner to the crowd, 185 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 186 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 187 Barabbas or Jesus who is called the Christ?” 188 27:18 (For he knew that they had handed him over because of envy.) 189 27:19 As 190 he was sitting on the judgment seat, 191 his wife sent a message 192 to him: 193 “Have nothing to do with that innocent man; 194 I have suffered greatly as a result of a dream 195 about him today.” 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The 196 governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” 197 They all said, “Crucify him!” 198 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 199 Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” 200 27:25 In 201 reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, 202 he handed him over 203 to be crucified. 204 27:27 Then the governor’s soldiers took Jesus into the governor’s residence 205 and gathered the whole cohort 206 around him. 27:28 They 207 stripped him and put a scarlet robe 208 around him, 27:29 and after braiding 209 a crown of thorns, 210 they put it on his head. They 211 put a staff 212 in his right hand, and kneeling down before him, they mocked him: 213 “Hail, king of the Jews!” 214 27:30 They 215 spat on him and took the staff 216 and struck him repeatedly 217 on the head. 27:31 When 218 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then 219 they led him away to crucify him.
27:32 As 220 they were going out, they found a man from Cyrene named Simon, whom they forced 221 to carry his cross. 222 27:33 They 223 came to a place called Golgotha 224 (which means “Place of the Skull”) 225 27:34 and offered Jesus 226 wine mixed with gall to drink. 227 But after tasting it, he would not drink it. 27:35 When 228 they had crucified 229 him, they divided his clothes by throwing dice. 230 27:36 Then they sat down and kept guard over him there. 27:37 Above 231 his head they put the charge against him, 232 which read: 233 “This is Jesus, the king of the Jews.” 27:38 Then two outlaws were crucified with him, one on his right and one on his left. 27:39 Those 234 who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 235 If you are God’s Son, come down 236 from the cross!” 27:41 In 237 the same way even the chief priests – together with the experts in the law 238 and elders 239 – were mocking him: 240 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 241 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 242 because he said, ‘I am God’s Son’!” 27:44 The 243 robbers who were crucified with him also spoke abusively to him. 244
27:45 Now from noon until three, 245 darkness came over all the land. 246 27:46 At 247 about three o’clock Jesus shouted with a loud voice, 248 “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 249 27:47 When 250 some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately 251 one of them ran and got a sponge, filled it with sour wine, 252 put it on a stick, 253 and gave it to him to drink. 27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” 254 27:50 Then Jesus cried out again with a loud voice and gave up his spirit. 27:51 Just then 255 the temple curtain 256 was torn in two, from top to bottom. The 257 earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died 258 were raised. 27:53 (They 259 came out of the tombs after his resurrection and went into the holy city and appeared to many people.) 27:54 Now when the centurion 260 and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!” 27:55 Many 261 women who had followed Jesus from Galilee and given him support 262 were also there, watching from a distance. 27:56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
27:57 Now 263 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 264 27:58 He went to Pilate and asked for the body of Jesus. 265 Then Pilate ordered that it be given to him. 27:59 Joseph 266 took the body, wrapped it in a clean linen cloth, 267 27:60 and placed it 268 in his own new tomb that he had cut in the rock. 269 Then he rolled a great stone across the entrance 270 of the tomb and went away. 27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)
27:62 The 271 next day (which is after the day of preparation) the chief priests and the Pharisees 272 assembled before Pilate 27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’ 27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body 273 and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.” 27:65 Pilate said to them, “Take 274 a guard of soldiers. Go and make it as secure as you can.” 27:66 So 275 they went with the soldiers 276 of the guard and made the tomb secure by sealing the stone.
[21:1] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 3 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] 4 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] 5 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 6 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 7 tn Here δέ (de) has not been translated.
[21:4] 8 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 9 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] 10 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] 11 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 12 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 13 tn Here δέ (de) has not been translated.
[21:9] 14 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 15 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] 16 sn A quotation from Ps 118:25-26.
[21:10] 17 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 18 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 20 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] 21 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] 22 sn A quotation from Isa 56:7.
[21:13] 23 tn Or “a hideout” (see L&N 1.57).
[21:13] 24 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] 25 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 26 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] 27 sn A quotation from Ps 8:2.
[21:19] 28 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] 29 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 30 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 31 tn Grk “believing”; the participle here is conditional.
[21:23] 33 tn Grk “the temple.”
[21:23] 34 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 35 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] 36 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] 37 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] 38 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 39 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] 40 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] 41 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] 42 tn Here δέ (de) has not been translated.
[21:29] 43 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] 44 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] 45 tn “And he”; here δέ (de) has not been translated.
[21:30] 46 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] 47 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] 48 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 49 sn See the note on tax collectors in 5:46.
[21:32] 50 tn Here δέ (de) has not been translated.
[21:32] 51 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] 52 tn The term here refers to the owner and manager of a household.
[21:33] 53 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] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 55 sn The leasing of land to tenant farmers was common in this period.
[21:34] 56 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] 57 tn Grk “to collect his fruits.”
[21:35] 58 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 59 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 60 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] 61 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 62 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 63 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] 64 sn A quotation from Ps 118:22-23.
[21:43] 65 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 66 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] 67 tn Here καί (kai) has not been translated.
[21:45] 68 sn See the note on Pharisees in 3:7.
[21:46] 69 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.
[26:1] 70 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[26:2] 71 tn Or “will be delivered up.”
[26:2] 72 sn See the note on crucified in 20:19.
[26:4] 73 tn Here καί (kai) has not been translated.
[26:5] 74 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 75 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[26:7] 76 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).
[26:7] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[26:7] 77 tn Grk “as he was reclining at table.”
[26:7] 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.
[26:8] 78 tn Here δέ (de) has not been translated.
[26:9] 79 tn Here γάρ (gar) has not been translated.
[26:9] 80 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[26:10] 81 tn Here δέ (de) has not been translated.
[26:10] 82 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 83 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[26:12] 84 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 85 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 86 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 87 tn Here καί (kai) has not been translated.
[26:16] 88 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 89 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 90 tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[26:17] 91 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[26:18] 92 tn Here δέ (de) has not been translated.
[26:19] 93 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 94 tn Here δέ (de) has not been translated.
[26:20] 95 tn Grk “he was reclining 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.
[26:20] 96 tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì37vid,45vid B D K Γ Ë1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.
[26:21] 97 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 98 tn Or “will hand me over.”
[26:22] 99 tn Here καί (kai) has not been translated.
[26:22] 100 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 101 tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:23] 102 sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[26:25] 103 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.
[26:25] 104 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 105 tn Here δέ (de) has not been translated.
[26:28] 106 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[26:28] 107 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.
[26:28] sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[26:29] 108 tn Here δέ (de) has not been translated.
[26:29] 109 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 110 tn Here καί (kai) has not been translated.
[26:30] 111 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[26:31] 112 sn A quotation from Zech 13:7.
[26:33] 113 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:34] 114 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 115 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 116 tn Grk “if it is possible.”
[26:39] 117 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[26:40] 118 tn Here καί (kai) has not been translated.
[26:42] 119 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 120 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 121 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[26:46] 122 tn Grk “the one who betrays me.”
[26:47] 123 tn Grk “behold, Judas.” 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).
[26:48] 124 tn Grk “the one who betrays him.”
[26:48] 125 tn Grk “The one I kiss is he.”
[26:48] 126 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 127 tn Here καί (kai) has not been translated.
[26:49] 128 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[26:50] 129 tn Here δέ (de) has not been translated.
[26:50] 130 tn Grk “and put their hands on Jesus.”
[26:51] 131 tn Grk “And behold one.” 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).
[26:51] 132 tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.
[26:51] 133 tn See the note on the word “slave” in 8:9.
[26:52] 134 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 135 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 136 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[26:55] 137 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 138 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 140 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 141 tn Here καί (kai) has not been translated.
[26:58] 142 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 143 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 144 tn Here δέ (de) has not been translated.
[26:61] 145 tn Grk “This one.”
[26:62] 146 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 147 tn Here καί (kai) has not been translated.
[26:63] 148 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:63] sn See the note on Christ in 1:16.
[26:64] 149 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[26:64] 150 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[26:64] 151 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 152 tn Grk “the high priest tore his clothes, saying.”
[26:65] 153 tn Grk “Behold now.” 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).
[26:66] 154 tn Grk “What do you think?”
[26:66] 155 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:66] 156 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
[26:68] 157 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] sn See the note on Christ in 1:16.
[26:68] 158 tn Grk “Who is the one who hit you?”
[26:68] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[26:69] 159 tn Here καί (kai) has not been translated.
[26:69] 160 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 161 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 162 tn Here δέ (de) has not been translated.
[26:71] 163 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 164 tn Here δέ (de) has not been translated.
[26:73] 165 tn Grk “your speech.”
[26:74] 166 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[26:75] 167 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[27:1] 168 tn Here δέ (de) has not been translated.
[27:2] 169 tn Here καί (kai) has not been translated.
[27:2] 170 tc Most
[27:2] 171 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
[27:3] 172 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
[27:3] 173 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[27:5] 174 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
[27:6] 175 tn Here δέ (de) has not been translated.
[27:7] 176 tn Here δέ (de) has not been translated.
[27:9] 177 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.
[27:9] 178 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
[27:10] 179 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.
[27:11] 180 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 181 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 182 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[27:11] 183 tn Here δέ (de) has not been translated.
[27:11] 184 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[27:15] 185 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
[27:16] 186 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).
[27:17] 187 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë1 700* pc sys Ormss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.
[27:17] 188 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:17] sn See the note on Christ in 1:16.
[27:18] 189 sn This is a parenthetical note by the author.
[27:19] 190 tn Here δέ (de) has not been translated.
[27:19] 191 tn Or “the judge’s seat.”
[27:19] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
[27:19] 192 tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[27:19] 193 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 194 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 195 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
[27:21] 196 tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[27:22] 197 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] sn See the note on Christ in 1:16.
[27:22] 198 tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”
[27:22] sn See the note on crucified in 20:19.
[27:24] 199 tn Here δέ (de) has not been translated.
[27:24] 200 sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.
[27:25] 201 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 202 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[27:26] sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.
[27:26] 203 tn Or “delivered him up.”
[27:26] 204 sn See the note on crucified in 20:19.
[27:27] 205 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
[27:27] 206 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 207 tn Here καί (kai) has not been translated.
[27:28] 208 sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
[27:29] 210 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[27:29] 211 tn Here καί (kai) has not been translated.
[27:29] 212 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 213 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 214 tn Or “Long live the King of the Jews!”
[27:29] sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
[27:30] 215 tn Here καί (kai) has not been translated.
[27:30] 217 tn The verb here has been translated as an iterative imperfect.
[27:31] 218 tn Here καί (kai) has not been translated.
[27:31] 219 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:32] 220 tn Here δέ (de) has not been translated.
[27:32] 221 tn Or “conscripted”; or “pressed into service.”
[27:32] 222 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[27:33] 223 tn Here καί (kai) has not been translated.
[27:33] 224 tn This is an Aramaic name; see John 19:17.
[27:33] 225 sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[27:34] 226 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[27:34] 227 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[27:35] 228 tn Here δέ (de) has not been translated.
[27:35] 229 sn See the note on crucified in 20:19.
[27:35] 230 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[27:35] sn An allusion to Ps 22:18.
[27:37] 231 tn Here καί (kai) has not been translated.
[27:37] 232 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[27:37] 233 tn Grk “was written.”
[27:39] 234 tn Here δέ (de) has not been translated.
[27:40] 235 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
[27:40] 236 tc ‡ Many important witnesses (א* A D pc it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Θ 0250 Ë1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA27 puts the καί in brackets, indicating doubts as to its authenticity.
[27:41] 237 tn Here καί (kai) has not been translated.
[27:41] 238 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 239 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 240 tn Grk “Mocking him, the chief priests…said.”
[27:42] 241 tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
[27:43] 242 sn An allusion to Ps 22:8.
[27:44] 243 tn Here δέ (de) has not been translated.
[27:44] 244 sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
[27:45] 245 tn Grk “from the sixth hour to the ninth hour.”
[27:45] 246 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[27:46] 247 tn Here δέ (de) has not been translated.
[27:46] 248 tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[27:46] 249 sn A quotation from Ps 22:1.
[27:47] 250 tn Here δέ (de) has not been translated.
[27:48] 251 tn Here καί (kai) has not been translated.
[27:48] 252 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
[27:49] 254 tc Early and important
[27:51] 255 tn Grk “And behold.”
[27:51] 256 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[27:51] 257 tn Here καί (kai) has not been translated.
[27:52] 258 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[27:53] 259 tn Here καί (kai) has not been translated.
[27:54] 260 sn See the note on the word centurion in Matt 8:5.
[27:55] 261 tn Here δέ (de) has not been translated.
[27:55] 262 tn Grk “and ministered to him.”
[27:57] 263 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[27:57] 264 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
[27:58] 265 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.
[27:59] 266 tn Here καί (kai) has not been translated.
[27:59] 267 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[27:60] 268 tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë13 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA27 includes αὐτό here, no doubt due to the overwhelming external attestation.
[27:60] 269 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
[27:60] 270 tn Or “to the door,” “against the door.”
[27:62] 271 tn Here δέ (de) has not been translated.
[27:62] 272 sn See the note on Pharisees in 3:7.
[27:65] 274 tn Grk “You have a guard.”
[27:66] 275 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
[27:66] 276 tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.
