Matius 11:16-19
Konteks11:16 “To 1 what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, 2
11:17 ‘We played the flute for you, yet you did not dance; 3
we wailed in mourning, 4 yet you did not weep.’
11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 5 11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, 6 a glutton and a drunk, a friend of tax collectors 7 and sinners!’ 8 But wisdom is vindicated 9 by her deeds.” 10
Matius 11:25-30
Konteks11:25 At that time Jesus said, 11 “I praise 12 you, Father, Lord 13 of heaven and earth, because 14 you have hidden these things from the wise 15 and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. 16 11:27 All things have been handed over to me by my Father. 17 No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides 18 to reveal him. 11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke 19 on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 11:30 For my yoke is easy to bear, and my load is not hard to carry.”
[11:16] 1 tn Here δέ (de) has not been translated.
[11:16] 2 tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.
[11:17] 3 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 18-19) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
[11:17] 4 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
[11:18] 5 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
[11:19] 6 tn Grk “Behold a man.”
[11:19] 7 sn See the note on tax collectors in 5:46.
[11:19] 8 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
[11:19] 9 tn Or “shown to be right.”
[11:19] 10 tc Most witnesses (B2 C D L Θ Ë1 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (Ë13) as well as early versional and patristic support.
[11:25] 11 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:25] 13 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[11:25] 15 sn See 1 Cor 1:26-31.
[11:26] 16 tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[11:27] 17 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[11:27] 18 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[11:29] 19 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.
