Lukas 8:22-25
Konteks8:22 One 1 day Jesus 2 got into a boat 3 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 4 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 5 came down on the lake, 6 and the boat 7 started filling up with water, and they were in danger. 8:24 They 8 came 9 and woke him, saying, “Master, Master, 10 we are about to die!” So 11 he got up and rebuked 12 the wind and the raging waves; 13 they died down, and it was calm. 8:25 Then 14 he said to them, “Where is your faith?” 15 But they were afraid and amazed, 16 saying to one another, “Who then is this? He commands even the winds and the water, 17 and they obey him!”
Markus 4:35-41
Konteks4:35 On that day, when evening came, Jesus 18 said to his disciples, “Let’s go across to the other side of the lake.” 19 4:36 So 20 after leaving the crowd, they took him along, just as he was, in the boat, 21 and other boats were with him. 4:37 Now 22 a great windstorm 23 developed and the waves were breaking into the boat, so that the boat was nearly swamped. 4:38 But 24 he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?” 4:39 So 25 he got up and rebuked 26 the wind, and said to the sea, 27 “Be quiet! Calm down!” Then 28 the wind stopped, and it was dead calm. 4:40 And he said to them, “Why are you cowardly? Do you still not have faith?” 4:41 They were overwhelmed by fear and said to one another, “Who then is this? 29 Even the wind and sea obey him!” 30
Matius 8:18
Konteks8:18 Now when Jesus saw a large crowd 31 around him, he gave orders to go to the other side of the lake. 32
Matius 23:1--27:66
Konteks23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The 33 experts in the law 34 and the Pharisees 35 sit on Moses’ seat. 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. 36 23:4 They 37 tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They 38 do all their deeds to be seen by people, for they make their phylacteries 39 wide and their tassels 40 long. 23:6 They 41 love the place of honor at banquets and the best seats in the synagogues 42 23:7 and elaborate greetings 43 in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. 44 23:11 The 45 greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
23:13 “But woe to you, experts in the law 46 and you Pharisees, hypocrites! 47 You keep locking people out of the kingdom of heaven! 48 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 4923:15 “Woe to you, experts in the law 50 and you Pharisees, hypocrites! You cross land and sea to make one convert, 51 and when you get one, 52 you make him twice as much a child of hell 53 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 54 But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. 55 But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.
23:23 “Woe to you, experts in the law 56 and you Pharisees, hypocrites! You give a tenth 57 of mint, dill, and cumin, 58 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 59 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 60
23:25 “Woe to you, experts in the law 61 and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, 62 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 63 and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 64 23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
23:29 “Woe to you, experts in the law 65 and you Pharisees, hypocrites! You 66 build tombs for the prophets and decorate the graves 67 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 68 we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? 69
23:34 “For this reason I 70 am sending you prophets and wise men and experts in the law, 71 some of whom you will kill and crucify, 72 and some you will flog 73 in your synagogues 74 and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 75 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 76 this generation will be held responsible for all these things! 77
23:37 “O Jerusalem, Jerusalem, 78 you who kill the prophets and stone those who are sent to you! 79 How often I have longed 80 to gather your children together as a hen gathers her chicks under her wings, but 81 you would have none of it! 82 23:38 Look, your house is left to you desolate! 23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” 83
24:1 Now 84 as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. 85 24:2 And he said to them, 86 “Do you see all these things? I tell you the truth, 87 not one stone will be left on another. 88 All will be torn down!” 89
24:3 As 90 he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things 91 happen? And what will be the sign of your coming and of the end of the age?” 24:4 Jesus answered them, 92 “Watch out 93 that no one misleads you. 24:5 For many will come in my name, saying, ‘I am the Christ,’ 94 and they will mislead many. 24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. 95 24:7 For nation will rise up in arms 96 against nation, and kingdom against kingdom. And there will be famines 97 and earthquakes 98 in various places. 24:8 All 99 these things are the beginning of birth pains.
24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations 100 because of my name. 101 24:10 Then many will be led into sin, 102 and they will betray one another and hate one another. 24:11 And many false prophets will appear and deceive 103 many, 24:12 and because lawlessness will increase so much, the love of many will grow cold. 24:13 But the person who endures to the end will be saved. 104 24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, 105 and then the end will come.
24:15 “So when you see the abomination of desolation 106 – spoken about by Daniel the prophet – standing in the holy place (let the reader understand), 24:16 then those in Judea must flee 107 to the mountains. 24:17 The one on the roof 108 must not come down 109 to take anything out of his house, 24:18 and the one in the field must not turn back to get his cloak. 24:19 Woe 110 to those who are pregnant and to those who are nursing their babies in those days! 24:20 Pray 111 that your flight may not be in winter or on a Sabbath. 24:21 For then there will be great suffering 112 unlike anything that has happened 113 from the beginning of the world until now, or ever will happen. 24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short. 24:23 Then if anyone says to you, ‘Look, here is the Christ!’ 114 or ‘There he is!’ do not believe him. 24:24 For false messiahs 115 and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. 24:25 Remember, 116 I have told you ahead of time. 24:26 So then, if someone 117 says to you, ‘Look, he is in the wilderness,’ 118 do not go out, or ‘Look, he is in the inner rooms,’ do not believe him. 24:27 For just like the lightning 119 comes from the east and flashes to the west, so the coming of the Son of Man will be. 24:28 Wherever the corpse is, there the vultures 120 will gather. 121
24:29 “Immediately 122 after the suffering 123 of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. 124 24:30 Then 125 the sign of the Son of Man will appear in heaven, 126 and 127 all the tribes of the earth will mourn. They 128 will see the Son of Man arriving on the clouds of heaven 129 with power and great glory. 24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven 130 to the other.
24:32 “Learn 131 this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 24:33 So also you, when you see all these things, know 132 that he is near, right at the door. 24:34 I tell you the truth, 133 this generation 134 will not pass away until all these things take place. 24:35 Heaven and earth will pass away, but my words will never pass away. 135
24:36 “But as for that day and hour no one knows it – not even the angels in heaven 136 – except the Father alone. 24:37 For just like the days of Noah 137 were, so the coming of the Son of Man will be. 24:38 For in those days before the flood, people 138 were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 24:39 And they knew nothing until the flood came and took them all away. 139 It will be the same at the coming of the Son of Man. 140 24:40 Then there will be two men in the field; one will be taken and one left. 141 24:41 There will be two women grinding grain with a mill; 142 one will be taken and one left.
24:42 “Therefore stay alert, because you do not know on what day 143 your Lord will come. 24:43 But understand this: If the owner of the house had known at what time of night the thief 144 was coming, he would have been alert and would not have let his house be broken into. 24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. 145
24:45 “Who then is the faithful and wise slave, 146 whom the master has put in charge of his household, to give the other slaves 147 their food at the proper time? 24:46 Blessed is that slave whom the master finds at work 148 when he comes. 24:47 I tell you the truth, 149 the master 150 will put him in charge of all his possessions. 24:48 But if 151 that evil slave should say to himself, 152 ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, 153 and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 25:2 Five 154 of the virgins 155 were foolish, and five were wise. 25:3 When 156 the foolish ones took their lamps, they did not take extra 157 olive oil 158 with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When 159 the bridegroom was delayed a long time, they all became drowsy and fell asleep. 25:6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ 160 25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The 161 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. 162 ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then 163 the door was shut. 25:11 Later, 164 the other virgins came too, saying, ‘Lord, lord! Let us in!’ 165 25:12 But he replied, 166 ‘I tell you the truth, 167 I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. 168
25:14 “For it is like a man going on a journey, who summoned his slaves 169 and entrusted his property to them. 25:15 To 170 one he gave five talents, 171 to another two, and to another one, each according to his ability. Then he went on his journey. 25:16 The one who had received five talents went off right away and put his money to work 172 and gained five more. 25:17 In the same way, the one who had two gained two more. 25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it. 25:19 After 173 a long time, the master of those slaves came and settled his accounts with them. 25:20 The 174 one who had received the five talents came and brought five more, saying, ‘Sir, 175 you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, 176 ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The 177 one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25:25 so 178 I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ 25:26 But his master answered, 179 ‘Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? 25:27 Then you should have deposited my money with the bankers, 180 and on my return I would have received my money back with interest! 181 25:28 Therefore take the talent from him and give it to the one who has ten. 182 25:29 For the one who has will be given more, 183 and he will have more than enough. But the one who does not have, even what he has will be taken from him. 184 25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’
25:31 “When 185 the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All 186 the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He 187 will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, 188 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 189 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 190 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 191 ‘I tell you the truth, 192 just as you did it for one of the least of these brothers or sisters 193 of mine, you did it for me.’
25:41 “Then he will say 194 to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, 195 ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, 196 ‘I tell you the truth, 197 just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”
26:1 When 198 Jesus had finished saying all these things, he told his disciples, 26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over 199 to be crucified.” 200 26:3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. 26:4 They 201 planned to arrest Jesus by stealth and kill him. 26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” 202
26:6 Now while Jesus was in Bethany at the house of Simon the leper, 26:7 a woman came to him with an alabaster jar 203 of expensive perfumed oil, 204 and she poured it on his head as he was at the table. 205 26:8 When 206 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 207 could have been sold at a high price and the money 208 given to the poor!” 26:10 When 209 Jesus learned of this, he said to them, “Why are you bothering this woman? She 210 has done a good service for me. 26:11 For you will always have the poor with you, but you will not always have me! 211 26:12 When 212 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 213 wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests 26:15 and said, “What will you give me to betray him into your hands?” 214 So they set out thirty silver coins for him. 26:16 From that time 215 on, Judas 216 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 217 Unleavened Bread the disciples came to Jesus and said, 218 “Where do you want us to prepare for you to eat the Passover?” 219 26:18 He 220 said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” 26:19 So 221 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 222 it was evening, he took his place at the table 223 with the twelve. 224 26:21 And while they were eating he said, “I tell you the truth, 225 one of you will betray me.” 226 26:22 They 227 became greatly distressed 228 and each one began to say to him, “Surely not I, Lord?” 26:23 He 229 answered, “The one who has dipped his hand into the bowl with me 230 will betray me. 26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” 26:25 Then 231 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 232 replied, “You have said it yourself.”
26:26 While 233 they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 26:28 for this is my blood, the blood 234 of the covenant, 235 that is poured out for many for the forgiveness of sins. 26:29 I 236 tell you, from now on I will not drink of this fruit 237 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 238 singing a hymn, 239 they went out to the Mount of Olives.
26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’ 240
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 241 said to him, “If they all fall away because of you, I will never fall away!” 26:34 Jesus said to him, “I tell you the truth, 242 on this night, before the rooster crows, you will deny me three times.” 26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.
26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” 26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” 26:39 Going a little farther, he threw himself down with his face to the ground and prayed, 243 “My Father, if possible, 244 let this cup 245 pass from me! Yet not what I will, but what you will.” 26:40 Then he came to the disciples and found them sleeping. He 246 said to Peter, “So, couldn’t you stay awake with me for one hour? 26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 26:42 He went away a second time and prayed, 247 “My Father, if this cup 248 cannot be taken away unless I drink it, your will must be done.” 26:43 He came again and found them sleeping; they could not keep their eyes open. 249 26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more. 26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. 26:46 Get up, let us go. Look! My betrayer 250 is approaching!”
26:47 While he was still speaking, Judas, 251 one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 26:48 (Now the betrayer 252 had given them a sign, saying, “The one I kiss is the man. 253 Arrest him!”) 254 26:49 Immediately 255 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 256 26:50 Jesus 257 said to him, “Friend, do what you are here to do.” Then they came and took hold 258 of Jesus and arrested him. 26:51 But 259 one of those with Jesus grabbed 260 his sword, drew it out, and struck the high priest’s slave, 261 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 262 For all who take hold of the sword will die by the sword. 26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions 263 of angels right now? 26:54 How then would the scriptures that say it must happen this way be fulfilled?” 26:55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? 264 Day after day I sat teaching in the temple courts, yet 265 you did not arrest me. 26:56 But this has happened so that 266 the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.
26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house 267 the experts in the law 268 and the elders had gathered. 26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After 269 going in, he sat with the guards 270 to see the outcome. 26:59 The 271 chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 26:60 But they did not find anything, though many false witnesses came forward. Finally 272 two came forward 26:61 and declared, “This man 273 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 274 the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 26:63 But Jesus was silent. The 275 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 276 the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand 277 of the Power 278 and coming on the clouds of heaven.” 279 26:65 Then the high priest tore his clothes and declared, 280 “He has blasphemed! Why do we still need witnesses? Now 281 you have heard the blasphemy! 26:66 What is your verdict?” 282 They 283 answered, “He is guilty and deserves 284 death.” 26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! 285 Who hit you?” 286
26:69 Now Peter was sitting outside in the courtyard. A 287 slave girl 288 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 289 “I don’t know what you’re talking about!” 26:71 When 290 he went out to the gateway, another slave girl 291 saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After 292 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 293 gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. 294 26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. 295
27:1 When 296 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They 297 tied him up, led him away, and handed him over to Pilate 298 the governor. 299
27:3 Now when 300 Judas, who had betrayed him, saw that Jesus 301 had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So 302 Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The 303 chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 27:7 After 304 consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 27:8 For this reason that field has been called the “Field of Blood” to this day. 27:9 Then what was spoken by Jeremiah 305 the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, 306 27:10 and they gave them for the potter’s field, as the Lord commanded me.” 307
27:11 Then 308 Jesus stood before the governor, and the governor asked him, 309 “Are you the king 310 of the Jews?” Jesus 311 said, “You say so.” 312 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed.
27:15 During the feast the governor was accustomed to release one prisoner to the crowd, 313 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 314 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 315 Barabbas or Jesus who is called the Christ?” 316 27:18 (For he knew that they had handed him over because of envy.) 317 27:19 As 318 he was sitting on the judgment seat, 319 his wife sent a message 320 to him: 321 “Have nothing to do with that innocent man; 322 I have suffered greatly as a result of a dream 323 about him today.” 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The 324 governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” 325 They all said, “Crucify him!” 326 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 327 Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” 328 27:25 In 329 reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, 330 he handed him over 331 to be crucified. 332 27:27 Then the governor’s soldiers took Jesus into the governor’s residence 333 and gathered the whole cohort 334 around him. 27:28 They 335 stripped him and put a scarlet robe 336 around him, 27:29 and after braiding 337 a crown of thorns, 338 they put it on his head. They 339 put a staff 340 in his right hand, and kneeling down before him, they mocked him: 341 “Hail, king of the Jews!” 342 27:30 They 343 spat on him and took the staff 344 and struck him repeatedly 345 on the head. 27:31 When 346 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then 347 they led him away to crucify him.
27:32 As 348 they were going out, they found a man from Cyrene named Simon, whom they forced 349 to carry his cross. 350 27:33 They 351 came to a place called Golgotha 352 (which means “Place of the Skull”) 353 27:34 and offered Jesus 354 wine mixed with gall to drink. 355 But after tasting it, he would not drink it. 27:35 When 356 they had crucified 357 him, they divided his clothes by throwing dice. 358 27:36 Then they sat down and kept guard over him there. 27:37 Above 359 his head they put the charge against him, 360 which read: 361 “This is Jesus, the king of the Jews.” 27:38 Then two outlaws were crucified with him, one on his right and one on his left. 27:39 Those 362 who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 363 If you are God’s Son, come down 364 from the cross!” 27:41 In 365 the same way even the chief priests – together with the experts in the law 366 and elders 367 – were mocking him: 368 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 369 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 370 because he said, ‘I am God’s Son’!” 27:44 The 371 robbers who were crucified with him also spoke abusively to him. 372
27:45 Now from noon until three, 373 darkness came over all the land. 374 27:46 At 375 about three o’clock Jesus shouted with a loud voice, 376 “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 377 27:47 When 378 some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately 379 one of them ran and got a sponge, filled it with sour wine, 380 put it on a stick, 381 and gave it to him to drink. 27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” 382 27:50 Then Jesus cried out again with a loud voice and gave up his spirit. 27:51 Just then 383 the temple curtain 384 was torn in two, from top to bottom. The 385 earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died 386 were raised. 27:53 (They 387 came out of the tombs after his resurrection and went into the holy city and appeared to many people.) 27:54 Now when the centurion 388 and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!” 27:55 Many 389 women who had followed Jesus from Galilee and given him support 390 were also there, watching from a distance. 27:56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
27:57 Now 391 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 392 27:58 He went to Pilate and asked for the body of Jesus. 393 Then Pilate ordered that it be given to him. 27:59 Joseph 394 took the body, wrapped it in a clean linen cloth, 395 27:60 and placed it 396 in his own new tomb that he had cut in the rock. 397 Then he rolled a great stone across the entrance 398 of the tomb and went away. 27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)
27:62 The 399 next day (which is after the day of preparation) the chief priests and the Pharisees 400 assembled before Pilate 27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’ 27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body 401 and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.” 27:65 Pilate said to them, “Take 402 a guard of soldiers. Go and make it as secure as you can.” 27:66 So 403 they went with the soldiers 404 of the guard and made the tomb secure by sealing the stone.
[8:22] 1 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.
[8:22] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 3 sn A boat that held all the disciples would be of significant size.
[8:22] 4 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 6 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
[8:23] 7 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
[8:24] 8 tn Here δέ (de) has not been translated.
[8:24] 9 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 10 tn The double vocative shows great emotion.
[8:24] 11 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 12 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 13 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
[8:25] 14 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 15 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
[8:25] 16 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
[8:25] 17 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[4:35] 18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:35] 19 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[4:36] 20 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.
[4:36] 21 tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).
[4:36] sn A boat that held all the disciples would be of significant size.
[4:37] 22 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:37] sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
[4:38] 24 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:39] 25 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[4:39] 26 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[4:39] 27 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.
[4:39] 28 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:41] 29 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[4:41] 30 sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.
[8:18] 31 tc ‡ Codex B and some Sahidic
[8:18] 32 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[23:2] 33 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[23:2] 34 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:2] 35 sn See the note on Pharisees in 3:7.
[23:3] 36 tn Grk “for they say and do not do.”
[23:4] 37 tn Here δέ (de) has not been translated.
[23:5] 38 tn Here δέ (de) has not been translated.
[23:5] 39 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
[23:5] 40 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”
[23:5] sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).
[23:6] 41 tn Here δέ (de) has not been translated.
[23:6] 42 sn See the note on synagogues in 4:23.
[23:7] 43 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[23:10] 44 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:10] sn See the note on Christ in 1:16.
[23:11] 45 tn Here δέ (de) has not been translated.
[23:13] 46 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 47 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
[23:13] 48 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 49 tc The most important
[23:15] 50 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 51 tn Or “one proselyte.”
[23:15] 52 tn Grk “when he becomes [one].”
[23:15] 53 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
[23:15] sn See the note on the word hell in 5:22.
[23:16] 54 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 55 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 56 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 57 tn Or “you tithe mint.”
[23:23] 58 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 59 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[23:24] 60 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 61 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 62 tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 Ë13 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë1 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* Ë13 al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.
[23:27] 63 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 64 sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.
[23:29] 65 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 66 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 67 tn Or perhaps “the monuments” (see L&N 7.75-76).
[23:30] 68 tn Grk “fathers” (so also in v. 32).
[23:33] 69 tn Grk “the judgment of Gehenna.”
[23:33] sn See the note on the word hell in 5:22.
[23:34] 70 tn Grk “behold I am sending.” 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).
[23:34] 71 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 72 sn See the note on crucified in 20:19.
[23:34] 73 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[23:34] 74 sn See the note on synagogues in 4:23.
[23:35] 75 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[23:36] 76 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:36] 77 tn Grk “all these things will come on this generation.”
[23:37] 78 sn The double use of the city’s name betrays intense emotion.
[23:37] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:37] 79 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[23:37] 80 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[23:37] 81 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[23:37] 82 tn Grk “you were not willing.”
[23:39] 83 sn A quotation from Ps 118:26.
[24:1] 84 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[24:1] 85 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[24:2] 86 tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.
[24:2] 87 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:2] 88 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[24:2] 89 tn Grk “not one stone will be left here on another which will not be thrown down.”
[24:3] 90 tn Here δέ (de) has not been translated.
[24:3] 91 sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[24:4] 92 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[24:4] 93 tn Or “Be on guard.”
[24:5] 94 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:5] sn See the note on Christ in 1:16.
[24:6] 95 tn Grk “it is not yet the end.”
[24:7] 96 tn For the translation “rise up in arms” see L&N 55.2.
[24:7] 97 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[24:7] 98 tc Most witnesses (C Θ 0102 Ë1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
[24:8] 99 tn Here δέ (de) has not been translated.
[24:9] 100 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:9] 101 sn See Matt 5:10-12; 1 Cor 1:25-31.
[24:10] 102 tn Or “many will fall away.” This could also refer to apostasy.
[24:11] 103 tn Or “and lead many astray.”
[24:13] 104 sn But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
[24:14] 105 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:15] 106 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[24:16] 107 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[24:17] 108 sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[24:17] 109 sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.
[24:19] 110 tn Here δέ (de) has not been translated.
[24:20] 111 tn Here δέ (de) has not been translated.
[24:21] 112 tn Traditionally, “great tribulation.”
[24:21] 113 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[24:23] 114 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:23] sn See the note on Christ in 1:16.
[24:24] 115 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:25] 116 tn Or “Pay attention!” Grk “Behold.”
[24:26] 117 tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).
[24:26] 118 tn Or “in the desert.”
[24:27] 119 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
[24:28] 120 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures because the gruesome image is one of dead bodies being consumed by scavengers.
[24:28] sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment. See also Luke 17:37.
[24:28] 121 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[24:29] 122 tn Here δέ (de) has not been translated.
[24:29] 123 tn Traditionally, “tribulation.”
[24:29] 124 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[24:30] 125 tn Here καί (kai) has not been translated.
[24:30] 126 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:30] 127 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
[24:30] 128 tn Here καί (kai) has not been translated.
[24:30] 129 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
[24:31] 130 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:32] 131 tn Here δέ (de) has not been translated.
[24:33] 132 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[24:34] 133 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:34] 134 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[24:35] 135 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[24:36] 136 tc ‡ Some important witnesses, including early Alexandrian and Western
[24:37] 137 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
[24:38] 138 tn Grk “they,” but in an indefinite sense, “people.”
[24:39] 139 sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.
[24:39] 140 tn Grk “So also will be the coming of the Son of Man.”
[24:40] 141 sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[24:41] 142 tn According to L&N 46.16, this refers to a hand mill normally operated by two women.
[24:42] 143 tc Most later
[24:43] 144 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[24:44] 145 sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
[24:45] 146 tn See the note on the word “slave” in 8:9.
[24:45] 147 tn Grk “give them.”
[24:46] 148 tn That is, doing his job, doing what he is supposed to be doing.
[24:47] 149 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:47] 150 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
[24:48] 151 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[24:48] 152 tn Grk “should say in his heart.”
[24:51] 153 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[25:2] 154 tn Here δέ (de) has not been translated.
[25:2] 155 tn Grk “Five of them.”
[25:3] 156 tn Grk “For when.” Here γάρ (gar) has not been translated.
[25:3] 157 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
[25:3] 158 tn On the use of olive oil in lamps, see L&N 6.202.
[25:5] 159 tn Here δέ (de) has not been translated.
[25:6] 160 tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA27 has αὐτοῦ in brackets, indicating doubts as to its authenticity.
[25:8] 161 tn Here δέ (de) has not been translated.
[25:9] 162 tn Grk “The wise answered, saying, ‘No.’”
[25:10] 163 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[25:11] 164 tn Here δέ (de) has not been translated.
[25:11] 165 tn Grk “Open to us.”
[25:12] 166 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
[25:12] 167 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:13] 168 tc Most later
[25:14] 169 tn See the note on the word “slave” in 8:9.
[25:15] 170 tn Here καί (kai) has not been translated.
[25:15] 171 sn A talent was equal to 6000 denarii. See the note on this term in 18:24.
[25:16] 172 tn Grk “traded with them.”
[25:19] 173 tn Here δέ (de) has not been translated.
[25:20] 174 tn Here καί (kai) has not been translated.
[25:20] 175 tn Grk Or “Lord; or “Master” (and so throughout this paragraph).
[25:21] 176 tn Grk “His master said to him.”
[25:22] 177 tn Here δέ (de) has not been translated.
[25:25] 178 tn Here καί (kai) has not been translated.
[25:26] 179 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
[25:27] 180 tn For the translation “deposited my money with the bankers,” see L&N 57.216.
[25:27] 181 sn That is, “If you really feared me you should have done a minimum to get what I asked for.”
[25:28] 182 tn Grk “the ten talents.”
[25:29] 183 tn Grk “to everyone who has, he will be given more.”
[25:29] sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).
[25:29] 184 sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.
[25:31] 185 tn Here δέ (de) has not been translated.
[25:32] 186 tn Here καί (kai) has not been translated.
[25:33] 187 tn Here καί (kai) has not been translated.
[25:37] 188 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:38] 189 tn Here δέ (de) has not been translated.
[25:39] 190 tn Here δέ (de) has not been translated.
[25:40] 191 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
[25:40] 192 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:40] 193 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
[25:41] 194 tn Here καί (kai) has not been translated.
[25:44] 195 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:45] 196 tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[25:45] 197 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:1] 198 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[26:2] 199 tn Or “will be delivered up.”
[26:2] 200 sn See the note on crucified in 20:19.
[26:4] 201 tn Here καί (kai) has not been translated.
[26:5] 202 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 203 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[26:7] 204 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).
[26:7] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[26:7] 205 tn Grk “as he was reclining at table.”
[26:7] sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[26:8] 206 tn Here δέ (de) has not been translated.
[26:9] 207 tn Here γάρ (gar) has not been translated.
[26:9] 208 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[26:10] 209 tn Here δέ (de) has not been translated.
[26:10] 210 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 211 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[26:12] 212 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 213 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 214 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 215 tn Here καί (kai) has not been translated.
[26:16] 216 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 217 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 218 tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[26:17] 219 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[26:18] 220 tn Here δέ (de) has not been translated.
[26:19] 221 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 222 tn Here δέ (de) has not been translated.
[26:20] 223 tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[26:20] 224 tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì37vid,45vid B D K Γ Ë1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.
[26:21] 225 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 226 tn Or “will hand me over.”
[26:22] 227 tn Here καί (kai) has not been translated.
[26:22] 228 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 229 tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:23] 230 sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[26:25] 231 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.
[26:25] 232 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 233 tn Here δέ (de) has not been translated.
[26:28] 234 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[26:28] 235 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.
[26:28] sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[26:29] 236 tn Here δέ (de) has not been translated.
[26:29] 237 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 238 tn Here καί (kai) has not been translated.
[26:30] 239 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[26:31] 240 sn A quotation from Zech 13:7.
[26:33] 241 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:34] 242 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 243 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 244 tn Grk “if it is possible.”
[26:39] 245 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[26:40] 246 tn Here καί (kai) has not been translated.
[26:42] 247 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 248 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 249 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[26:46] 250 tn Grk “the one who betrays me.”
[26:47] 251 tn Grk “behold, Judas.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[26:48] 252 tn Grk “the one who betrays him.”
[26:48] 253 tn Grk “The one I kiss is he.”
[26:48] 254 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 255 tn Here καί (kai) has not been translated.
[26:49] 256 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[26:50] 257 tn Here δέ (de) has not been translated.
[26:50] 258 tn Grk “and put their hands on Jesus.”
[26:51] 259 tn Grk “And behold one.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[26:51] 260 tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.
[26:51] 261 tn See the note on the word “slave” in 8:9.
[26:52] 262 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 263 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 264 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[26:55] 265 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 266 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 268 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 269 tn Here καί (kai) has not been translated.
[26:58] 270 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 271 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 272 tn Here δέ (de) has not been translated.
[26:61] 273 tn Grk “This one.”
[26:62] 274 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 275 tn Here καί (kai) has not been translated.
[26:63] 276 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:63] sn See the note on Christ in 1:16.
[26:64] 277 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[26:64] 278 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[26:64] 279 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 280 tn Grk “the high priest tore his clothes, saying.”
[26:65] 281 tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[26:66] 282 tn Grk “What do you think?”
[26:66] 283 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:66] 284 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
[26:68] 285 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] sn See the note on Christ in 1:16.
[26:68] 286 tn Grk “Who is the one who hit you?”
[26:68] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[26:69] 287 tn Here καί (kai) has not been translated.
[26:69] 288 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 289 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 290 tn Here δέ (de) has not been translated.
[26:71] 291 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 292 tn Here δέ (de) has not been translated.
[26:73] 293 tn Grk “your speech.”
[26:74] 294 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[26:75] 295 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[27:1] 296 tn Here δέ (de) has not been translated.
[27:2] 297 tn Here καί (kai) has not been translated.
[27:2] 298 tc Most
[27:2] 299 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
[27:3] 300 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
[27:3] 301 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[27:5] 302 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
[27:6] 303 tn Here δέ (de) has not been translated.
[27:7] 304 tn Here δέ (de) has not been translated.
[27:9] 305 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.
[27:9] 306 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
[27:10] 307 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.
[27:11] 308 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 309 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 310 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[27:11] 311 tn Here δέ (de) has not been translated.
[27:11] 312 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[27:15] 313 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
[27:16] 314 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).
[27:17] 315 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë1 700* pc sys Ormss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.
[27:17] 316 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:17] sn See the note on Christ in 1:16.
[27:18] 317 sn This is a parenthetical note by the author.
[27:19] 318 tn Here δέ (de) has not been translated.
[27:19] 319 tn Or “the judge’s seat.”
[27:19] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
[27:19] 320 tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[27:19] 321 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 322 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 323 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
[27:21] 324 tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[27:22] 325 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] sn See the note on Christ in 1:16.
[27:22] 326 tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”
[27:22] sn See the note on crucified in 20:19.
[27:24] 327 tn Here δέ (de) has not been translated.
[27:24] 328 sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.
[27:25] 329 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 330 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[27:26] sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.
[27:26] 331 tn Or “delivered him up.”
[27:26] 332 sn See the note on crucified in 20:19.
[27:27] 333 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
[27:27] 334 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 335 tn Here καί (kai) has not been translated.
[27:28] 336 sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
[27:29] 338 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[27:29] 339 tn Here καί (kai) has not been translated.
[27:29] 340 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 341 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 342 tn Or “Long live the King of the Jews!”
[27:29] sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
[27:30] 343 tn Here καί (kai) has not been translated.
[27:30] 345 tn The verb here has been translated as an iterative imperfect.
[27:31] 346 tn Here καί (kai) has not been translated.
[27:31] 347 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:32] 348 tn Here δέ (de) has not been translated.
[27:32] 349 tn Or “conscripted”; or “pressed into service.”
[27:32] 350 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[27:33] 351 tn Here καί (kai) has not been translated.
[27:33] 352 tn This is an Aramaic name; see John 19:17.
[27:33] 353 sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[27:34] 354 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[27:34] 355 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[27:35] 356 tn Here δέ (de) has not been translated.
[27:35] 357 sn See the note on crucified in 20:19.
[27:35] 358 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[27:35] sn An allusion to Ps 22:18.
[27:37] 359 tn Here καί (kai) has not been translated.
[27:37] 360 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[27:37] 361 tn Grk “was written.”
[27:39] 362 tn Here δέ (de) has not been translated.
[27:40] 363 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
[27:40] 364 tc ‡ Many important witnesses (א* A D pc it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Θ 0250 Ë1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA27 puts the καί in brackets, indicating doubts as to its authenticity.
[27:41] 365 tn Here καί (kai) has not been translated.
[27:41] 366 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 367 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 368 tn Grk “Mocking him, the chief priests…said.”
[27:42] 369 tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
[27:43] 370 sn An allusion to Ps 22:8.
[27:44] 371 tn Here δέ (de) has not been translated.
[27:44] 372 sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
[27:45] 373 tn Grk “from the sixth hour to the ninth hour.”
[27:45] 374 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[27:46] 375 tn Here δέ (de) has not been translated.
[27:46] 376 tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[27:46] 377 sn A quotation from Ps 22:1.
[27:47] 378 tn Here δέ (de) has not been translated.
[27:48] 379 tn Here καί (kai) has not been translated.
[27:48] 380 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
[27:49] 382 tc Early and important
[27:51] 383 tn Grk “And behold.”
[27:51] 384 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[27:51] 385 tn Here καί (kai) has not been translated.
[27:52] 386 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[27:53] 387 tn Here καί (kai) has not been translated.
[27:54] 388 sn See the note on the word centurion in Matt 8:5.
[27:55] 389 tn Here δέ (de) has not been translated.
[27:55] 390 tn Grk “and ministered to him.”
[27:57] 391 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[27:57] 392 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
[27:58] 393 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.
[27:59] 394 tn Here καί (kai) has not been translated.
[27:59] 395 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[27:60] 396 tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë13 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA27 includes αὐτό here, no doubt due to the overwhelming external attestation.
[27:60] 397 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
[27:60] 398 tn Or “to the door,” “against the door.”
[27:62] 399 tn Here δέ (de) has not been translated.
[27:62] 400 sn See the note on Pharisees in 3:7.
[27:65] 402 tn Grk “You have a guard.”
[27:66] 403 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
[27:66] 404 tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.
