Matius 19:2--22:46
Konteks19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 1 came to him in order to test him. They asked, “Is it lawful 2 to divorce a wife for any cause?” 3 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 4 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’? 5 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?” 6 19:8 Jesus 7 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 8 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 9 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 10 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, 11 and some who were made eunuchs 12 by others, 13 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. 14 But the disciples scolded those who brought them. 15 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.” 16 19:15 And he placed his hands on them and went on his way. 17
19:16 Now 18 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, 19 and love your neighbor as yourself.” 20 19:20 The young man said to him, “I have wholeheartedly obeyed 21 all these laws. 22 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 23 to the poor, and you will have treasure 24 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 25
19:23 Then Jesus said to his disciples, “I tell you the truth, 26 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 27 it is easier for a camel 28 to go through the eye of a needle 29 than for a rich person to enter into the kingdom of God.” 19:25 The 30 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 31 19:26 Jesus 32 looked at them and replied, “This is impossible for mere humans, 33 but for God all things are possible.” 19:27 Then Peter said 34 to him, “Look, 35 we have left everything to follow you! 36 What then will there be for us?” 19:28 Jesus 37 said to them, “I tell you the truth: 38 In the age when all things are renewed, 39 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 40 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 41 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 42 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, 43 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 44 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 45 he went out again about noon and three o’clock that afternoon, 46 he did the same thing. 20:6 And about five o’clock that afternoon 47 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 48 it was evening 49 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 50 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. 51 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 52 they received it, they began to complain 53 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 54 replied to one of them, 55 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 56 20:14 Take what is yours and go. I 57 want to give to this last man 58 the same as I gave to you. 20:15 Am I not 59 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 60 20:16 So the last will be first, and the first last.”
20:17 As Jesus was going up to Jerusalem, 61 he took the twelve 62 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. 63 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 64 and crucified. 65 Yet 66 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. 67 20:21 He said to her, “What do you want?” She replied, 68 “Permit 69 these two sons of mine to sit, one at your 70 right hand and one at your left, in your kingdom.” 20:22 Jesus 71 answered, “You don’t know what you are asking! 72 Are you able to drink the cup I am about to drink?” 73 They said to him, “We are able.” 74 20:23 He told them, “You will drink my cup, 75 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 76 when the other ten 77 heard this, 78 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 79 – 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 80 for many.”
20:29 As they were leaving Jericho, 81 a large crowd followed them. 20:30 Two 82 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 83 “Have mercy 84 on us, Lord, Son of David!” 85 20:31 The 86 crowd scolded 87 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 88 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 89 when they approached Jerusalem 90 and came to Bethphage, 91 at the Mount of Olives, 92 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 93 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,’ 94 and he will send them at once.” 21:4 This 95 took place to fulfill what was spoken by the prophet: 96
21:5 “Tell the people of Zion, 97
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 98
21:6 So 99 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 100 on them, and he sat on them. 21:8 A 101 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, 102 “Hosanna 103 to the Son of David! Blessed is the one who comes in the name of the Lord! 104 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 105 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 106 in Galilee.”
21:12 Then 107 Jesus entered the temple area 108 and drove out all those who were selling and buying in the temple courts, 109 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,’ 110 but you are turning it into a den 111 of robbers!” 112
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 113 saw the wonderful things he did and heard the children crying out in the temple courts, 114 “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’?” 115 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 116 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 117 answered them, “I tell you the truth, 118 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, 119 you will receive.”
21:23 Now after Jesus 120 entered the temple courts, 121 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 122 are you doing these things, and who gave you this authority?” 21:24 Jesus 123 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?” 124 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 125 they answered Jesus, 126 “We don’t know.” 127 Then he said to them, “Neither will I tell you 128 by what authority 129 I am doing these things.
21:28 “What 130 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, 131 ‘I will not.’ But later he had a change of heart 132 and went. 21:30 The father 133 went to the other son and said the same thing. This boy answered, 134 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 135 Jesus said to them, “I tell you the truth, 136 tax collectors 137 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 138 you saw this, you did not later change your minds 139 and believe him.
21:33 “Listen to another parable: There was a landowner 140 who planted a vineyard. 141 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 142 he leased it to tenant farmers 143 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 144 to the tenants to collect his portion of the crop. 145 21:35 But the tenants seized his slaves, beat one, 146 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, 147 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 148 they seized him, 149 threw him out of the vineyard, 150 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. 151
This is from the Lord, and it is marvelous in our eyes’? 152
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 153 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.” 154 21:45 When 155 the chief priests and the Pharisees 156 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 157 regarded him as a prophet.
22:1 Jesus spoke 158 to them again in parables, saying: 22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son. 22:3 He sent his slaves 159 to summon those who had been invited to the banquet, but they would not come. 22:4 Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready. 160 My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ 22:5 But they were indifferent and went away, one to his farm, another to his business. 22:6 The 161 rest seized his slaves, insolently mistreated them, and killed them. 22:7 The 162 king was furious! He sent his soldiers, and they put those murderers to death 163 and set their city 164 on fire. 22:8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. 22:9 So go into the main streets and invite everyone you find to the wedding banquet.’ 22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. 22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. 22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. 165 22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’ 22:14 For many are called, but few are chosen.”
22:15 Then the Pharisees 166 went out and planned together to entrap him with his own words. 167 22:16 They sent to him their disciples along with the Herodians, 168 saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. 169 You do not court anyone’s favor because you show no partiality. 170 22:17 Tell us then, what do you think? Is it right 171 to pay taxes 172 to Caesar 173 or not?”
22:18 But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me? 22:19 Show me the coin used for the tax.” So 174 they brought him a denarius. 175 22:20 Jesus 176 said to them, “Whose image 177 is this, and whose inscription?” 22:21 They replied, 178 “Caesar’s.” He said to them, 179 “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 180 22:22 Now when they heard this they were stunned, 181 and they left him and went away.
22:23 The same day Sadducees 182 (who say there is no resurrection) 183 came to him and asked him, 184 22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children 185 for his brother.’ 186 22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother. 22:26 The second did the same, and the third, down to the seventh. 22:27 Last 187 of all, the woman died. 22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” 188 22:29 Jesus 189 answered them, “You are deceived, 190 because you don’t know the scriptures or the power of God. 22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels 191 in heaven. 22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, 192 22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 193 He is not the God of the dead but of the living!” 194 22:33 When the crowds heard this, they were amazed at his teaching.
22:34 Now when the Pharisees 195 heard that he had silenced the Sadducees, 196 they assembled together. 197 22:35 And one of them, an expert in religious law, 198 asked him a question to test 199 him: 22:36 “Teacher, which commandment in the law is the greatest?” 200 22:37 Jesus 201 said to him, “‘Love 202 the Lord your God with all your heart, with all your soul, and with all your mind.’ 203 22:38 This is the first and greatest 204 commandment. 22:39 The second is like it: ‘Love your neighbor as yourself.’ 205 22:40 All the law and the prophets depend 206 on these two commandments.”
22:41 While 207 the Pharisees 208 were assembled, Jesus asked them a question: 209 22:42 “What do you think about the Christ? 210 Whose son is he?” They said, “The son of David.” 211 22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,
22:44 ‘The Lord said to my lord, 212
“Sit at my right hand,
until I put your enemies under your feet”’? 213
22:45 If David then calls him ‘Lord,’ how can he be his son?” 214 22:46 No one 215 was able to answer him a word, and from that day on no one dared to question him any longer.
[19:3] 1 tn Grk “And Pharisees.”
[19:3] sn See the note on Pharisees in 3:7.
[19:3] 2 tc ‡ Most
[19:3] 3 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] 4 sn A quotation from Gen 1:27; 5:2.
[19:5] 5 sn A quotation from Gen 2:24.
[19:7] 6 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] 7 tc A few important
[19:8] tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[19:8] 8 tn Grk “heart” (a collective singular).
[19:10] 9 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 10 tn Here δέ (de) has not been translated.
[19:12] 11 tn Grk “from the womb of the mother” (an idiom).
[19:12] 12 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] 14 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 15 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] 16 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] 17 tn Grk “went from there.”
[19:16] 18 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] 19 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 20 sn A quotation from Lev 19:18.
[19:20] 21 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] 22 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] 23 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] 24 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] 25 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 26 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 27 tn Grk “I say to you.”
[19:24] 28 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] 29 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] 30 tn Here δέ (de) has not been translated.
[19:25] 31 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 32 tn Here δέ (de) has not been translated.
[19:26] 33 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] 34 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 35 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 36 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 37 tn Here δέ (de) has not been translated.
[19:28] 38 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 39 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] 40 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] 41 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] 42 sn The term landowner here refers to the owner and manager of a household.
[20:2] 43 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] 44 tn Grk “about the third hour.”
[20:5] 45 tn Here δέ (de) has not been translated.
[20:5] 46 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 47 tn Grk “about the eleventh hour.”
[20:8] 48 tn Here δέ (de) has not been translated.
[20:8] 49 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 50 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] 51 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 52 tn Here δέ (de) has not been translated.
[20:11] 53 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 54 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 55 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] 56 tn Grk “for a denarius a day.”
[20:14] 57 tn Here δέ (de) has not been translated.
[20:14] 58 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 59 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] 60 tn Grk “Is your eye evil because I am good?”
[20:17] 61 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 62 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] 63 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 64 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] 65 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] 66 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[20:20] 67 tn Grk “asked something from him.”
[20:21] 68 tn Grk “said to him.”
[20:21] 70 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] 71 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] 72 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] 73 tc Most
[20:22] 74 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] 75 tc See the tc note on “about to drink” in v. 22.
[20:24] 76 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:24] 78 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] 79 tn See the note on the word “slave” in 8:9.
[20:28] 80 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] 81 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:30] 82 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] 83 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[20:30] 84 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] 85 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] 86 tn Here δέ (de) has not been translated.
[20:31] 87 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] 88 tc ‡ The majority of
[21:1] 89 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 90 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 91 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] 92 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] 93 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 94 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 95 tn Here δέ (de) has not been translated.
[21:4] 96 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 97 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] 98 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] 99 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 100 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 101 tn Here δέ (de) has not been translated.
[21:9] 102 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 103 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] 104 sn A quotation from Ps 118:25-26.
[21:10] 105 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 106 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 107 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 108 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] 109 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] 110 sn A quotation from Isa 56:7.
[21:13] 111 tn Or “a hideout” (see L&N 1.57).
[21:13] 112 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] 113 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 114 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] 115 sn A quotation from Ps 8:2.
[21:19] 116 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] 117 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 118 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 119 tn Grk “believing”; the participle here is conditional.
[21:23] 121 tn Grk “the temple.”
[21:23] 122 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 123 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] 124 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] 125 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] 126 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 127 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] 128 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] 129 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] 130 tn Here δέ (de) has not been translated.
[21:29] 131 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] 132 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] 133 tn “And he”; here δέ (de) has not been translated.
[21:30] 134 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] 135 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] 136 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 137 sn See the note on tax collectors in 5:46.
[21:32] 138 tn Here δέ (de) has not been translated.
[21:32] 139 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] 140 tn The term here refers to the owner and manager of a household.
[21:33] 141 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] 142 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 143 sn The leasing of land to tenant farmers was common in this period.
[21:34] 144 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] 145 tn Grk “to collect his fruits.”
[21:35] 146 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 147 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 148 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] 149 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 150 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 151 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] 152 sn A quotation from Ps 118:22-23.
[21:43] 153 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 154 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] 155 tn Here καί (kai) has not been translated.
[21:45] 156 sn See the note on Pharisees in 3:7.
[21:46] 157 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.
[22:1] 158 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
[22:3] 159 tn See the note on the word “slave” in 8:9.
[22:4] 160 tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
[22:6] 161 tn Here δέ (de) has not been translated.
[22:7] 162 tn Here δέ (de) has not been translated.
[22:7] 163 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
[22:7] 164 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.
[22:12] 165 tn Grk “he was silent.”
[22:15] 166 sn See the note on Pharisees in 3:7.
[22:15] 167 tn Grk “trap him in word.”
[22:16] 168 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some
[22:16] 169 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
[22:16] 170 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
[22:17] 171 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[22:17] 172 tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.
[22:17] sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
[22:17] 173 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[22:19] 174 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[22:19] 175 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[22:19] sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.
[22:20] 176 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.
[22:20] 177 tn Or “whose likeness.”
[22:20] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[22:21] 178 tn Grk “they said to him.”
[22:21] 179 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
[22:21] 180 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[22:22] 181 tn Grk “they were amazed; they marveled.”
[22:23] 182 sn See the note on Sadducees in 3:7.
[22:23] 183 sn This remark is best regarded as a parenthetical note by the author.
[22:23] 184 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[22:24] 185 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
[22:24] 186 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[22:27] 187 tn Here δέ (de) has not been translated.
[22:28] 188 tn Grk “For all had her.”
[22:29] 189 tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[22:29] 190 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[22:30] 191 tc Most witnesses have “of God” after “angels,” although some
[22:30] sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[22:31] 192 tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.
[22:32] 193 sn A quotation from Exod 3:6.
[22:32] 194 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[22:34] 195 sn See the note on Pharisees in 3:7.
[22:34] 196 sn See the note on Sadducees in 3:7.
[22:34] 197 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
[22:35] 198 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
[22:35] 199 tn Grk “testing.” The participle, however, is telic in force.
[22:36] 200 tn Or possibly “What sort of commandment in the law is great?”
[22:37] 201 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[22:37] 202 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[22:37] 203 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[22:38] 204 tn Grk “the great and first.”
[22:39] 205 sn A quotation from Lev 19:18.
[22:40] 206 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
[22:41] 207 tn Here δέ (de) has not been translated.
[22:41] 208 sn See the note on Pharisees in 3:7.
[22:41] 209 tn Grk “asked them a question, saying.” The participle λέγων (legwn) is somewhat redundant here in contemporary English and has not been translated.
[22:42] 210 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:42] sn See the note on Christ in 1:16.
[22:42] 211 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[22:44] 212 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[22:44] 213 sn A quotation from Ps 110:1.
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