Matius 3:1--4:25
Konteks3:1 In those days John the Baptist came into the wilderness 1 of Judea proclaiming, 3:2 “Repent, 2 for the kingdom of heaven is near.” 3:3 For he is the one about whom Isaiah the prophet had spoken: 3
“The voice 4 of one shouting in the wilderness,
‘Prepare the way for the Lord, make 5 his paths straight.’” 6
3:4 Now John wore clothing made from camel’s hair with a leather belt around his waist, and his diet consisted of locusts and wild honey. 7 3:5 Then people from Jerusalem, 8 as well as all Judea and all the region around the Jordan, were going out to him, 3:6 and he was baptizing them 9 in the Jordan River as they confessed their sins.
3:7 But when he saw many Pharisees 10 and Sadducees 11 coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath? 3:8 Therefore produce fruit 12 that proves your 13 repentance, 3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones! 3:10 Even now the ax is laid at 14 the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.
3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy 15 to carry his sandals. He will baptize you with the Holy Spirit and fire. 16 3:12 His winnowing fork 17 is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, 18 but the chaff he will burn up with inextinguishable fire.” 19
3:13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River. 20 3:14 But John 21 tried to prevent 22 him, saying, “I need to be baptized by you, and yet you come to me?” 3:15 So Jesus replied 23 to him, “Let it happen now, 24 for it is right for us to fulfill all righteousness.” Then John 25 yielded 26 to him. 3:16 After 27 Jesus was baptized, just as he was coming up out of the water, the 28 heavens 29 opened 30 and he saw the Spirit of God descending like a dove 31 and coming on him. 3:17 And 32 a voice from heaven said, 33 “This is my one dear Son; 34 in him 35 I take great delight.” 36
4:1 Then Jesus was led by the Spirit into the wilderness 37 to be tempted by the devil. 4:2 After he fasted forty days and forty nights he was famished. 38 4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” 39 4:4 But he answered, 40 “It is written, ‘Man 41 does not live 42 by bread alone, but by every word that comes from the mouth of God.’” 43 4:5 Then the devil took him to the holy city, 44 had him stand 45 on the highest point 46 of the temple, 4:6 and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ 47 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 48 4:7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’” 49 4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. 50 4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship 51 me.” 4:10 Then Jesus said to him, “Go away, 52 Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” 53 4:11 Then the devil left him, and angels 54 came and began ministering to his needs.
4:12 Now when Jesus 55 heard that John had been imprisoned, 56 he went into Galilee. 4:13 While in Galilee, he moved from Nazareth 57 to make his home in Capernaum 58 by the sea, 59 in the region of Zebulun and Naphtali, 4:14 so that what was spoken by Isaiah the prophet would be fulfilled: 60
4:15 “Land of Zebulun and land of Naphtali,
the way by the sea, beyond the Jordan, Galilee of the Gentiles –
4:16 the people who sit in darkness have seen a great light,
and on those who sit in the region and shadow of death a light has dawned.” 61
4:17 From that time Jesus began to preach this message: 62 “Repent, for the kingdom of heaven is near.”
4:18 As 63 he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). 64 4:19 He said to them, “Follow me, and I will turn you into fishers of people.” 65 4:20 They 66 left their nets immediately and followed him. 67 4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat 68 with Zebedee their father, mending their nets. Then 69 he called them. 4:22 They 70 immediately left the boat and their father and followed him.
4:23 Jesus 71 went throughout all of Galilee, teaching in their synagogues, 72 preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people. 4:24 So a report about him spread throughout Syria. People 73 brought to him all who suffered with various illnesses and afflictions, those who had seizures, 74 paralytics, and those possessed by demons, 75 and he healed them. 4:25 And large crowds followed him from Galilee, the Decapolis, 76 Jerusalem, 77 Judea, and beyond the Jordan River. 78
[3:2] 2 tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.
[3:3] 3 tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.
[3:3] 5 sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.
[3:3] 6 sn A quotation from Isa 40:3.
[3:4] 7 sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions, and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.
[3:5] 8 tn Grk “Then Jerusalem.”
[3:5] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:6] 9 tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.
[3:7] 10 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[3:7] 11 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
[3:8] 12 sn Fruit worthy of repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.
[3:8] 13 tn Grk “fruit worthy of.”
[3:10] 14 sn Laid at the root. That is, placed and aimed, ready to begin cutting.
[3:11] 15 tn Grk “of whom I am not worthy.”
[3:11] sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
[3:11] 16 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
[3:12] 17 sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
[3:12] 18 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).
[3:12] 19 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:13] 20 tn “River” is not in the Greek text but is supplied for clarity.
[3:14] 21 tc ‡ The earliest
[3:14] 22 tn The imperfect verb has been translated conatively.
[3:15] 23 tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”
[3:15] 24 tn Grk “Permit now.”
[3:15] 25 tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.
[3:15] 26 tn Or “permitted him.”
[3:16] 27 tn Here δέ (de) has not been translated.
[3:16] 28 tn Grk “behold the heavens.” 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).
[3:16] 29 tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.
[3:16] 30 tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א1 C Ds L W 0233 Ë1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[3:16] 31 sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
[3:17] 32 tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.
[3:17] 33 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.
[3:17] 34 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).
[3:17] sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.
[3:17] 36 tn Or “with whom I am well pleased.”
[3:17] sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
[4:2] 38 tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”
[4:3] 39 tn Grk “say that these stones should become bread.”
[4:4] 40 tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.
[4:4] 41 tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
[4:4] 42 tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).
[4:4] 43 sn A quotation from Deut 8:3.
[4:5] 44 sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.
[4:5] 45 tn Grk “and he stood him.”
[4:5] 46 sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
[4:6] 47 sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
[4:6] 48 sn A quotation from Ps 91:12.
[4:7] 49 sn A quotation from Deut 6:16.
[4:9] 51 tn Grk “if, falling down, you will worship.” 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.”
[4:10] 52 tc The majority of later witnesses (C2 D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*vid K P W Δ 0233 Ë1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.
[4:10] 53 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
[4:11] 54 tn Grk “and behold, angels.” 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).
[4:12] 56 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[4:13] 57 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[4:13] 58 tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.”
[4:13] sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.
[4:13] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:13] 59 tn Or “by the lake.”
[4:13] sn By the sea refers to the Sea of Galilee.
[4:14] 60 tn The redundant participle λέγοντος (legontos) has not been translated here.
[4:16] 61 sn A quotation from Isa 9:1.
[4:17] 62 tn Grk “and to say.”
[4:18] 63 tn Here δέ (de) has not been translated.
[4:18] 64 tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.
[4:19] 65 tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”
[4:19] sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.
[4:20] 66 tn Here δέ (de) has not been translated.
[4:20] 67 sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[4:21] 68 tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.
[4:21] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:22] 70 tn Here δέ (de) has not been translated.
[4:23] 72 sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[4:24] 73 tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).
[4:24] 74 tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), 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).
[4:24] 75 tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.
[4:25] 76 tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:25] sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
[4:25] 77 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:25] 78 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
