Matius 18:1--21:46
Konteks18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?” 18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, 1 unless you turn around and become like little children, 2 you will never 3 enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. 18:5 And whoever welcomes 4 a child like this in my name welcomes me.
18:6 “But if anyone causes one of these little ones who believe in me to sin, 5 it would be better for him to have a huge millstone 6 hung around his neck and to be drowned in the open sea. 7 18:7 Woe to the world because of stumbling blocks! It 8 is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If 9 your hand or your foot causes you to sin, 10 cut it off and throw it away. It is better for you to enter life crippled or lame than to have 11 two hands or two feet and be thrown into eternal fire. 18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have 12 two eyes and be thrown into fiery hell. 13
18:10 “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. 18:11 [[EMPTY]] 14 18:12 What do you think? If someone 15 owns a hundred 16 sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? 17 18:13 And if he finds it, I tell you the truth, 18 he will rejoice more over it than over the ninety-nine that did not go astray. 18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.
18:15 “If 19 your brother 20 sins, 21 go and show him his fault 22 when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. 23 18:17 If 24 he refuses to listen to them, tell it to the church. If 25 he refuses to listen to the church, treat him like 26 a Gentile 27 or a tax collector. 28
18:18 “I tell you the truth, 29 whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 18:19 Again, I tell you the truth, 30 if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 31 18:20 For where two or three are assembled in my name, I am there among them.”
18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother 32 who sins against me? As many as seven times?” 18:22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times! 33
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 34 18:24 As 35 he began settling his accounts, a man who owed ten thousand talents 36 was brought to him. 18:25 Because 37 he was not able to repay it, 38 the lord ordered him to be sold, along with 39 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 40 before him, saying, 41 ‘Be patient with me, and I will repay you everything.’ 18:27 The lord had compassion on that slave and released him, and forgave him the debt. 18:28 After 42 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 43 So 44 he grabbed him by the throat and started to choke him, 45 saying, ‘Pay back what you owe me!’ 46 18:29 Then his fellow slave threw himself down and begged him, 47 ‘Be patient with me, and I will repay you.’ 18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 18:31 When 48 his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 18:32 Then his lord called the first slave 49 and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him 50 until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your 51 brother 52 from your heart.”
19:1 Now when 53 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 54 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 55 came to him in order to test him. They asked, “Is it lawful 56 to divorce a wife for any cause?” 57 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 58 19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? 59 19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” 60 19:8 Jesus 61 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 62 but from the beginning it was not this way. 19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” 19:10 The 63 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 64 said to them, “Not everyone can accept this statement, except those to whom it has been given. 19:12 For there are some eunuchs who were that way from birth, 65 and some who were made eunuchs 66 by others, 67 and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”
19:13 Then little children were brought to him for him to lay his hands on them and pray. 68 But the disciples scolded those who brought them. 69 19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” 70 19:15 And he placed his hands on them and went on his way. 71
19:16 Now 72 someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?” 19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” 19:18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, 19:19 honor your father and mother, 73 and love your neighbor as yourself.” 74 19:20 The young man said to him, “I have wholeheartedly obeyed 75 all these laws. 76 What do I still lack?” 19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money 77 to the poor, and you will have treasure 78 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 79
19:23 Then Jesus said to his disciples, “I tell you the truth, 80 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 81 it is easier for a camel 82 to go through the eye of a needle 83 than for a rich person to enter into the kingdom of God.” 19:25 The 84 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 85 19:26 Jesus 86 looked at them and replied, “This is impossible for mere humans, 87 but for God all things are possible.” 19:27 Then Peter said 88 to him, “Look, 89 we have left everything to follow you! 90 What then will there be for us?” 19:28 Jesus 91 said to them, “I tell you the truth: 92 In the age when all things are renewed, 93 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 94 the twelve tribes of Israel. 19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much 95 and will inherit eternal life. 19:30 But many who are first will be last, and the last first.
20:1 “For the kingdom of heaven is like a landowner 96 who went out early in the morning to hire workers for his vineyard. 20:2 And after agreeing with the workers for the standard wage, 97 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 98 he went out again and saw others standing around in the marketplace without work. 20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’ 20:5 So they went. When 99 he went out again about noon and three o’clock that afternoon, 100 he did the same thing. 20:6 And about five o’clock that afternoon 101 he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’ 20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’ 20:8 When 102 it was evening 103 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 104 starting with the last hired until the first.’ 20:9 When those hired about five o’clock came, each received a full day’s pay. 105 20:10 And when those hired first came, they thought they would receive more. But each one also received the standard wage. 20:11 When 106 they received it, they began to complain 107 against the landowner, 20:12 saying, ‘These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.’ 20:13 And the landowner 108 replied to one of them, 109 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 110 20:14 Take what is yours and go. I 111 want to give to this last man 112 the same as I gave to you. 20:15 Am I not 113 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 114 20:16 So the last will be first, and the first last.”
20:17 As Jesus was going up to Jerusalem, 115 he took the twelve 116 aside privately and said to them on the way, 20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. 117 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 118 and crucified. 119 Yet 120 on the third day, he will be raised.”
20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. 121 20:21 He said to her, “What do you want?” She replied, 122 “Permit 123 these two sons of mine to sit, one at your 124 right hand and one at your left, in your kingdom.” 20:22 Jesus 125 answered, “You don’t know what you are asking! 126 Are you able to drink the cup I am about to drink?” 127 They said to him, “We are able.” 128 20:23 He told them, “You will drink my cup, 129 but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”
20:24 Now 130 when the other ten 131 heard this, 132 they were angry with the two brothers. 20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant, 20:27 and whoever wants to be first among you must be your slave 133 – 20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom 134 for many.”
20:29 As they were leaving Jericho, 135 a large crowd followed them. 20:30 Two 136 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 137 “Have mercy 138 on us, Lord, Son of David!” 139 20:31 The 140 crowd scolded 141 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 142 Son of David!” 20:32 Jesus stopped, called them, and said, “What do you want me to do for you?” 20:33 They said to him, “Lord, let our eyes be opened.” 20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.
21:1 Now 143 when they approached Jerusalem 144 and came to Bethphage, 145 at the Mount of Olives, 146 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 147 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,’ 148 and he will send them at once.” 21:4 This 149 took place to fulfill what was spoken by the prophet: 150
21:5 “Tell the people of Zion, 151
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 152
21:6 So 153 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 154 on them, and he sat on them. 21:8 A 155 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, 156 “Hosanna 157 to the Son of David! Blessed is the one who comes in the name of the Lord! 158 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 159 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 160 in Galilee.”
21:12 Then 161 Jesus entered the temple area 162 and drove out all those who were selling and buying in the temple courts, 163 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,’ 164 but you are turning it into a den 165 of robbers!” 166
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 167 saw the wonderful things he did and heard the children crying out in the temple courts, 168 “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’?” 169 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 170 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 171 answered them, “I tell you the truth, 172 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, 173 you will receive.”
21:23 Now after Jesus 174 entered the temple courts, 175 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 176 are you doing these things, and who gave you this authority?” 21:24 Jesus 177 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?” 178 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 179 they answered Jesus, 180 “We don’t know.” 181 Then he said to them, “Neither will I tell you 182 by what authority 183 I am doing these things.
21:28 “What 184 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, 185 ‘I will not.’ But later he had a change of heart 186 and went. 21:30 The father 187 went to the other son and said the same thing. This boy answered, 188 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 189 Jesus said to them, “I tell you the truth, 190 tax collectors 191 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 192 you saw this, you did not later change your minds 193 and believe him.
21:33 “Listen to another parable: There was a landowner 194 who planted a vineyard. 195 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 196 he leased it to tenant farmers 197 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 198 to the tenants to collect his portion of the crop. 199 21:35 But the tenants seized his slaves, beat one, 200 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, 201 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 202 they seized him, 203 threw him out of the vineyard, 204 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. 205
This is from the Lord, and it is marvelous in our eyes’? 206
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 207 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.” 208 21:45 When 209 the chief priests and the Pharisees 210 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 211 regarded him as a prophet.
[18:3] 1 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:3] 2 sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.
[18:3] 3 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[18:5] 4 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[18:6] 5 tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
[18:6] 6 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.
[18:6] sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
[18:6] 7 tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”
[18:7] 8 tn Grk “For it.” Here γάρ (gar) has not been translated.
[18:8] 9 tn Here δέ (de) has not been translated.
[18:8] 10 sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.
[18:8] 11 tn Grk “than having.”
[18:9] 12 tn Grk “than having.”
[18:9] 13 tn Grk “the Gehenna of fire.”
[18:9] sn See the note on the word hell in 5:22.
[18:11] 14 tc The most important
[18:12] 15 tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[18:12] 16 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[18:12] 17 sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[18:13] 18 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:15] 19 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
[18:15] 20 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[18:15] 21 tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 Ë1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the
[18:15] 22 tn Grk “go reprove him.”
[18:16] 23 sn A quotation from Deut 19:15.
[18:17] 24 tn Here δέ (de) has not been translated.
[18:17] 25 tn Here δέ (de) has not been translated.
[18:17] 26 tn Grk “let him be to you as.”
[18:17] 28 sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.
[18:18] 29 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 30 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 31 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.
[18:21] 32 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[18:22] 33 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
[18:23] 34 tn See the note on the word “slave” in 8:9.
[18:24] 35 tn Here δέ (de) has not been translated.
[18:24] 36 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”
[18:25] 37 tn Here δέ (de) has not been translated.
[18:25] 38 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:25] 39 tn Grk “and his wife.”
[18:26] 40 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
[18:26] 41 tc The majority of
[18:28] 42 tn Here δέ (de) has not been translated.
[18:28] 43 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
[18:28] 44 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 45 tn Grk “and he grabbed him and started choking him.”
[18:28] 46 tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:29] 47 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 48 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 49 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 50 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
[18:35] 51 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
[18:35] 52 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[19:1] 53 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[19:1] 54 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”).
[19:3] 55 tn Grk “And Pharisees.”
[19:3] sn See the note on Pharisees in 3:7.
[19:3] 56 tc ‡ Most
[19:3] 57 sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
[19:4] 58 sn A quotation from Gen 1:27; 5:2.
[19:5] 59 sn A quotation from Gen 2:24.
[19:7] 60 tc ‡ Although the majority of witnesses (B C W 078 087 Ë13 33 Ï syp,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë1 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA27 includes the word in brackets, indicating reservations regarding its authenticity.
[19:7] sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).
[19:8] 61 tc A few important
[19:8] tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[19:8] 62 tn Grk “heart” (a collective singular).
[19:10] 63 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 64 tn Here δέ (de) has not been translated.
[19:12] 65 tn Grk “from the womb of the mother” (an idiom).
[19:12] 66 tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).
[19:13] 68 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 69 tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
[19:14] 70 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[19:15] 71 tn Grk “went from there.”
[19:16] 72 tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:19] 73 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 74 sn A quotation from Lev 19:18.
[19:20] 75 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[19:20] 76 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[19:20] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.
[19:21] 77 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[19:21] 78 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[19:22] 79 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 80 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 81 tn Grk “I say to you.”
[19:24] 82 tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
[19:24] 83 sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
[19:25] 84 tn Here δέ (de) has not been translated.
[19:25] 85 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 86 tn Here δέ (de) has not been translated.
[19:26] 87 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
[19:27] 88 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 89 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 90 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 91 tn Here δέ (de) has not been translated.
[19:28] 92 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 93 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
[19:28] 94 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[19:29] 95 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
[20:1] 96 sn The term landowner here refers to the owner and manager of a household.
[20:2] 97 tn Grk “agreeing with the workers for a denarius a day.”
[20:2] sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.
[20:3] 98 tn Grk “about the third hour.”
[20:5] 99 tn Here δέ (de) has not been translated.
[20:5] 100 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 101 tn Grk “about the eleventh hour.”
[20:8] 102 tn Here δέ (de) has not been translated.
[20:8] 103 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 104 tc ‡ Most witnesses (including B D W Θ Ë1,13 33vid Ï latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by א C L Z 085 Or. Nevertheless, NA27 includes the pronoun on the basis of the greater external attestation.
[20:9] 105 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 106 tn Here δέ (de) has not been translated.
[20:11] 107 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 108 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 109 tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[20:13] 110 tn Grk “for a denarius a day.”
[20:14] 111 tn Here δέ (de) has not been translated.
[20:14] 112 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 113 tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early
[20:15] 114 tn Grk “Is your eye evil because I am good?”
[20:17] 115 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 116 tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA27 puts the word in brackets to show doubts about its authenticity.
[20:18] 117 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 118 tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[20:19] 119 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[20:19] 120 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[20:20] 121 tn Grk “asked something from him.”
[20:21] 122 tn Grk “said to him.”
[20:21] 123 tn Grk “Say that.”
[20:21] 124 tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA27 includes σου here.
[20:22] 125 tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[20:22] 126 tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.
[20:22] 127 tc Most
[20:22] 128 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
[20:23] 129 tc See the tc note on “about to drink” in v. 22.
[20:24] 130 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:24] 132 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
[20:27] 133 tn See the note on the word “slave” in 8:9.
[20:28] 134 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
[20:29] 135 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:30] 136 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).
[20:30] 137 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[20:30] 138 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.
[20:30] 139 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]).
[20:31] 140 tn Here δέ (de) has not been translated.
[20:31] 141 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[20:31] 142 tc ‡ The majority of
[21:1] 143 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 144 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 145 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] 146 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] 147 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 148 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 149 tn Here δέ (de) has not been translated.
[21:4] 150 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 151 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] 152 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] 153 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 154 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 155 tn Here δέ (de) has not been translated.
[21:9] 156 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 157 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] 158 sn A quotation from Ps 118:25-26.
[21:10] 159 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 160 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 161 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 162 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] 163 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] 164 sn A quotation from Isa 56:7.
[21:13] 165 tn Or “a hideout” (see L&N 1.57).
[21:13] 166 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] 167 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 168 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] 169 sn A quotation from Ps 8:2.
[21:19] 170 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] 171 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 172 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 173 tn Grk “believing”; the participle here is conditional.
[21:23] 175 tn Grk “the temple.”
[21:23] 176 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 177 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] 178 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] 179 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] 180 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 181 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] 182 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] 183 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] 184 tn Here δέ (de) has not been translated.
[21:29] 185 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] 186 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] 187 tn “And he”; here δέ (de) has not been translated.
[21:30] 188 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] 189 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] 190 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 191 sn See the note on tax collectors in 5:46.
[21:32] 192 tn Here δέ (de) has not been translated.
[21:32] 193 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] 194 tn The term here refers to the owner and manager of a household.
[21:33] 195 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] 196 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 197 sn The leasing of land to tenant farmers was common in this period.
[21:34] 198 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] 199 tn Grk “to collect his fruits.”
[21:35] 200 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 201 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 202 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] 203 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 204 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 205 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] 206 sn A quotation from Ps 118:22-23.
[21:43] 207 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 208 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] 209 tn Here καί (kai) has not been translated.
[21:45] 210 sn See the note on Pharisees in 3:7.
[21:46] 211 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.
