Matius 5:16
Konteks5:16 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.
Matius 5:45
Konteks5:45 so that you may be like 1 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.
Matius 5:48--6:1
Konteks5:48 So then, be perfect, as your heavenly Father is perfect. 2
6:1 “Be 3 careful not to display your righteousness merely to be seen by people. 4 Otherwise you have no reward with your Father in heaven.
Matius 6:6
Konteks6:6 But whenever you pray, go into your room, 5 close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. 6
Matius 9:1-38
Konteks9:1 After getting into a boat he crossed to the other side and came to his own town. 7 9:2 Just then 8 some people 9 brought to him a paralytic lying on a stretcher. 10 When Jesus saw their 11 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 12 9:3 Then 13 some of the experts in the law 14 said to themselves, “This man is blaspheming!” 15 9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 9:5 Which is easier, 16 to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know 17 that the Son of Man 18 has authority on earth to forgive sins” – then he said to the paralytic 19 – “Stand up, take your stretcher, and go home.” 20 9:7 And he stood up and went home. 21 9:8 When 22 the crowd saw this, they were afraid 23 and honored God who had given such authority to men. 24
9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 25 “Follow me,” he said to him. And he got up and followed him. 9:10 As 26 Jesus 27 was having a meal 28 in Matthew’s 29 house, many tax collectors 30 and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees 31 saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 32 9:12 When 33 Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 34 9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 35 For I did not come to call the righteous, but sinners.”
9:14 Then John’s 36 disciples came to Jesus 37 and asked, “Why do we and the Pharisees 38 fast often, 39 but your disciples don’t fast?” 9:15 Jesus said to them, “The wedding guests 40 cannot mourn while the bridegroom 41 is with them, can they? But the days 42 are coming when the bridegroom will be taken from them, 43 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; 44 otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins 45 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 46 a woman who had been suffering from a hemorrhage 47 for twelve years came up behind him and touched the edge 48 of his cloak. 49 9:21 For she kept saying to herself, 50 “If only I touch his cloak, I will be healed.” 51 9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” 52 And the woman was healed 53 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. 54 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. 55
9:27 As Jesus went on from there, two blind men followed him, shouting, 56 “Have mercy 57 on us, Son of David!” 58 9:28 When 59 he went into the house, the blind men came to him. Jesus 60 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. 61
9:32 As 62 they were going away, 63 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 64 said, “By the ruler 65 of demons he casts out demons.” 66
9:35 Then Jesus went throughout all the towns 67 and villages, teaching in their synagogues, 68 preaching the good news of the kingdom, and healing every kind of disease and sickness. 69 9:36 When 70 he saw the crowds, he had compassion on them because they were bewildered and helpless, 71 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 72 to send out 73 workers into his harvest.”
Matius 7:11
Konteks7:11 If you then, although you are evil, 74 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 75 to those who ask him!
Matius 7:21
Konteks7:21 “Not everyone who says to me, ‘Lord, Lord,’ 76 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.
Matius 7:10
Konteks7:10 Or if he asks for a fish, will give him a snake? 77
Matius 1:1-25
Konteks1:1 This is the record of the genealogy 78 of Jesus Christ, the son of David, the son of Abraham.
1:2 Abraham was the father 79 of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, 1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, 1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, 1:6 and Jesse the father of David the king.
David was the father of Solomon (by the wife of Uriah 80 ), 1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, 81 1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, 82 Amon the father of Josiah, 1:11 and Josiah 83 the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
1:12 After 84 the deportation to Babylon, Jeconiah became the father of Shealtiel, 85 Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 1:14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 1:15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 1:16 and Jacob the father of Joseph, the husband of Mary, by whom 86 Jesus was born, who is called Christ. 87
1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, 88 fourteen generations.
1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, 89 she was found to be pregnant through the Holy Spirit. 1:19 Because Joseph, her husband to be, 90 was a righteous man, and because he did not want to disgrace her, he intended to divorce her 91 privately. 1:20 When he had contemplated this, an 92 angel of the Lord 93 appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 1:21 She will give birth to a son and you will name him 94 Jesus, 95 because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him 96 Emmanuel,” 97 which means 98 “God with us.” 99 1:24 When Joseph awoke from sleep he did what the angel of the Lord 100 told him. He took his wife, 1:25 but did not have marital relations 101 with her until she gave birth to a son, whom he named 102 Jesus.
Matius 12:50
Konteks12:50 For whoever does the will of my Father in heaven is 103 my brother and sister and mother.”
Matius 12:16
Konteks12:16 But he sternly warned them not to make him known.
Matius 17:1-27
Konteks17:1 Six days later 104 Jesus took with him Peter, James, and John the brother of James, 105 and led them privately up a high mountain. 17:2 And he was transfigured before them. 106 His 107 face shone like the sun, and his clothes became white as light. 17:3 Then Moses 108 and Elijah 109 also appeared before them, talking with him. 17:4 So 110 Peter said 111 to Jesus, “Lord, it is good for us to be here. If you want, I will make 112 three shelters 113 – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a 114 bright cloud 115 overshadowed 116 them, and a voice from the cloud said, 117 “This is my one dear Son, 118 in whom I take great delight. Listen to him!” 119 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 120 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When 121 they looked up, all they saw was Jesus alone.
17:9 As they were coming down from the mountain, Jesus commanded them, 122 “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, 123 “Why then do the experts in the law 124 say that Elijah must come first?” 17:11 He 125 answered, “Elijah does indeed come first and will restore all things. 17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In 126 the same way, the Son of Man will suffer at their hands.” 17:13 Then the disciples understood that he was speaking to them about John the Baptist.
17:14 When 127 they came to the crowd, a man came to him, knelt before him, 17:15 and said, “Lord, have mercy on my son, because he has seizures 128 and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but 129 they were not able to heal him.” 17:17 Jesus answered, 130 “You 131 unbelieving 132 and perverse generation! How much longer 133 must I be with you? How much longer must I endure 134 you? 135 Bring him here to me.” 17:18 Then 136 Jesus rebuked 137 the demon and it came out of him, and the boy was healed from that moment. 17:19 Then the disciples came 138 to Jesus privately and said, “Why couldn’t we cast it out?” 17:20 He told them, “It was because of your little faith. I tell you the truth, 139 if you have faith the size of 140 a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing 141 will be impossible for you.”
17:21 [[EMPTY]] 14217:22 When 143 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 144 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 145 they arrived in Capernaum, 146 the collectors of the temple tax 147 came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?” 17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, 148 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 149 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 150 are free. 17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. 151 Take that and give it to them for me and you.”
Matius 18:10
Konteks18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.
Matius 18:14
Konteks18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.
Matius 18:19
Konteks18:19 Again, I tell you the truth, 152 if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 153
[5:45] 1 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.
[5:48] 2 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] 3 tc ‡ Several
[6:1] 4 tn Grk “before people in order to be seen by them.”
[6:6] 5 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] 6 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
[9:1] 7 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
[9:2] 8 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] 9 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[9:2] 10 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] 11 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] 12 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[9:3] 13 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] 14 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[9:3] 15 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] 16 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] 17 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] 18 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] 19 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] 20 tn Grk “to your house.”
[9:7] 21 tn Grk “to his house.”
[9:8] 22 tn Here δέ (de) has not been translated.
[9:8] 23 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] 24 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] 25 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] 26 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] 27 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[9:10] 28 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] 29 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] 30 sn See the note on tax collectors in 5:46.
[9:11] 31 sn See the note on Pharisees in 3:7.
[9:11] 32 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] 33 tn Here δέ (de) has not been translated.
[9:12] 34 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] 35 sn A quotation from Hos 6:6 (see also Matt 12:7).
[9:14] 36 sn John refers to John the Baptist.
[9:14] 37 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
[9:14] 38 sn See the note on Pharisees in 3:7.
[9:14] 39 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] 40 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] 41 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] 43 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] 44 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] 45 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] 46 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] 47 sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
[9:20] 48 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] 49 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[9:21] 50 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] 52 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] 54 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[9:26] 55 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:27] 56 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[9:27] 57 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] 58 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] 59 tn Here δέ (de) has not been translated.
[9:28] 60 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] 61 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:32] 62 tn Here δέ (de) has not been translated.
[9:32] 63 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] 64 sn See the note on Pharisees in 3:7.
[9:34] 66 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] 68 sn See the note on synagogues in 4:23.
[9:35] 69 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[9:36] 70 tn Here δέ (de) has not been translated.
[9:36] 71 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] 72 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[9:38] 73 tn Grk “to thrust out.”
[7:11] 74 tn The participle ὄντες (ontes) has been translated concessively.
[7:11] 75 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
[7:21] 76 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[7:10] 77 sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”
[1:1] 78 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
[1:6] 80 sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).
[1:7] 81 tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì1vid א B C [Dluc] Ë1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
[1:10] 82 tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [Dluc] γ δ θ Ë1 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX
[1:11] 83 sn Before the mention of Jeconiah, several medieval
[1:12] 84 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.
[1:12] 85 sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).
[1:16] 86 tc There are three significant variant readings at this point in the text. Some
[1:16] sn The pronoun whom is feminine gender in the Greek text, referring to Mary.
[1:16] 87 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:16] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[1:17] 88 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:17] sn See the note on Christ in 1:16.
[1:18] 89 tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).
[1:19] 90 tn Grk “husband.” See following note for discussion.
[1:19] 91 tn Or “send her away.”
[1:19] sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21).
[1:20] 92 tn Grk “behold, an angel.” 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).
[1:20] 93 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:21] 94 tn Grk “you will call his name.”
[1:21] 95 sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:23] 96 tn Grk “they will call his name.”
[1:23] 97 sn A quotation from Isa 7:14.
[1:23] 98 tn Grk “is translated.”
[1:23] 99 sn An allusion to Isa 8:8, 10 (LXX).
[1:24] 100 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.
[1:25] 101 tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.
[1:25] 102 tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.
[12:50] 103 tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.
[17:1] 104 tn Grk “And after six days.”
[17:1] 105 tn Grk “John his brother” with “his” referring to James.
[17:2] 106 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[17:2] 107 tn Here καί (kai) has not been translated.
[17:3] 108 tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:3] 109 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[17:4] 110 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
[17:4] 111 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
[17:4] 112 tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C3 D L W Θ [Φ] 0281 Ë[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.
[17:4] 113 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[17:4] sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.
[17:5] 114 tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:5] 115 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 116 tn Or “surrounded.”
[17:5] 117 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
[17:5] 118 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[17:5] 119 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[17:6] 120 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
[17:8] 121 tn Here δέ (de) has not been translated.
[17:9] 122 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[17:10] 123 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[17:10] 124 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
[17:11] 125 tn Grk “And answering, he said.” This has been simplified in the translation.
[17:12] 126 tn Here καί (kai) has not been translated.
[17:14] 127 tn Here καί (kai) has not been translated.
[17:15] 128 tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
[17:16] 129 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:17] 130 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[17:17] 131 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[17:17] 132 tn Or “faithless.”
[17:17] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[17:17] 133 tn Grk “how long.”
[17:17] 134 tn Or “put up with.” See Num 11:12; Isa 46:4.
[17:17] 135 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[17:18] 136 tn Here καί (kai) has been translated as “Then.”
[17:18] 137 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[17:19] 138 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.
[17:20] 139 tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.
[17:20] 140 tn Grk “faith as,” “faith like.”
[17:20] 141 tn Here καί (kai) has not been translated.
[17:21] 142 tc Many important
[17:22] 143 tn Here δέ (de) has not been translated.
[17:22] 144 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[17:24] 145 tn Here δέ (de) has not been translated.
[17:24] 146 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:24] 147 tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.
[17:24] sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).
[17:25] 148 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[17:25] 149 sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.
[17:26] 150 sn See the note on the phrase their sons in the previous verse.
[17:27] 151 sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).
[18:19] 152 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 153 tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.
