Matius 5:1--9:38
Konteks5:1 When 1 he saw the crowds, he went up the mountain. 2 After he sat down his disciples came to him. 5:2 Then 3 he began to teach 4 them by saying:
5:3 “Blessed 5 are the poor in spirit, 6 for the kingdom of heaven belongs 7 to them.
5:4 “Blessed are those who mourn, for they will be comforted. 8
5:5 “Blessed are the meek, for they will inherit the earth.
5:6 “Blessed are those who hunger 9 and thirst for righteousness, for they will be satisfied.
5:7 “Blessed are the merciful, for they will be shown mercy.
5:8 “Blessed are the pure in heart, for they will see God.
5:9 “Blessed are the peacemakers, for they will be called the children 10 of God.
5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.
5:11 “Blessed are you when people 11 insult you and persecute you and say all kinds of evil things about you falsely 12 on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
5:13 “You are the salt 13 of the earth. But if salt loses its flavor, 14 how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people. 5:14 You are the light of the world. A city located on a hill cannot be hidden. 5:15 People 15 do not light a lamp and put it under a basket 16 but on a lampstand, and it gives light to all in the house. 5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.
5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. 17 5:18 I 18 tell you the truth, 19 until heaven and earth pass away not the smallest letter or stroke of a letter 20 will pass from the law until everything takes place. 5:19 So anyone who breaks one of the least of these commands and teaches others 21 to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law 22 and the Pharisees, 23 you will never enter the kingdom of heaven.
5:21 “You have heard that it was said to an older generation, 24 ‘Do not murder,’ 25 and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother 26 will be subjected to judgment. And whoever insults 27 a brother will be brought before 28 the council, 29 and whoever says ‘Fool’ 30 will be sent 31 to fiery hell. 32 5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. 5:25 Reach agreement 33 quickly with your accuser while on the way to court, 34 or he 35 may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. 5:26 I tell you the truth, 36 you will never get out of there until you have paid the last penny! 37
5:27 “You have heard that it was said, ‘Do not commit adultery.’ 38 5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. 39 5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.
5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ 40 5:32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.
5:33 “Again, you have heard that it was said to an older generation, 41 ‘Do not break an oath, but fulfill your vows to the Lord.’ 42 5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God, 5:35 not by earth, because it is his footstool, and not by Jerusalem, 43 because it is the city of the great King. 5:36 Do not take an oath by your head, because you are not able to make one hair white or black. 5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. 44
5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 45 5:39 But I say to you, do not resist the evildoer. 46 But whoever strikes you on the 47 right cheek, turn the other to him as well. 5:40 And if someone wants to sue you and to take your tunic, 48 give him your coat also. 5:41 And if anyone forces you to go one mile, 49 go with him two. 5:42 Give to the one who asks you, 50 and do not reject 51 the one who wants to borrow from you.
5:43 “You have heard that it was said, ‘Love your neighbor’ 52 and ‘hate your enemy.’ 5:44 But I say to you, love your enemy and 53 pray for those who persecute you, 5:45 so that you may be like 54 your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 5:46 For if you love those who love you, what reward do you have? Even the tax collectors 55 do the same, don’t they? 5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 5:48 So then, be perfect, as your heavenly Father is perfect. 56
6:1 “Be 57 careful not to display your righteousness merely to be seen by people. 58 Otherwise you have no reward with your Father in heaven. 6:2 Thus whenever you do charitable giving, 59 do not blow a trumpet before you, as the hypocrites do in synagogues 60 and on streets so that people will praise them. I tell you the truth, 61 they have their reward. 6:3 But when you do your giving, do not let your left hand know what your right hand is doing, 6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. 62
6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues 63 and on street corners so that people can see them. Truly I say to you, they have their reward. 6:6 But whenever you pray, go into your room, 64 close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. 65 6:7 When 66 you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. 6:8 Do 67 not be like them, for your Father knows what you need before you ask him. 6:9 So pray this way: 68
Our Father 69 in heaven, may your name be honored, 70
6:10 may your kingdom come, 71
may your will be done on earth as it is in heaven.
6:11 Give us today our daily bread, 72
6:12 and forgive us our debts, as we ourselves 73 have forgiven our debtors.
6:13 And do not lead us into temptation, 74 but deliver us from the evil one. 75
6:14 “For if you forgive others 76 their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.
6:16 “When 77 you fast, do not look sullen like the hypocrites, for they make their faces unattractive 78 so that people will see them fasting. I tell you the truth, 79 they have their reward. 6:17 When 80 you fast, put oil on your head and wash your face, 6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.
6:19 “Do not accumulate for yourselves treasures on earth, where moth 81 and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 6:21 For where your 82 treasure 83 is, there your heart will be also.
6:22 “The eye is the lamp of the body. If then your eye is healthy, 84 your whole body will be full of light. 6:23 But if your eye is diseased, 85 your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
6:24 “No one can serve two masters, for either he will hate 86 the one and love the other, or he will be devoted to the one and despise 87 the other. You cannot serve God and money. 88
6:25 “Therefore I tell you, do not worry 89 about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 6:26 Look at the birds in the sky: 90 They do not sow, or reap, or gather into barns, yet your heavenly Father feeds 91 them. Aren’t you more valuable 92 than they are? 6:27 And which of you by worrying can add even one hour to his life? 93 6:28 Why do you worry about clothing? Think about how the flowers 94 of the field grow; they do not work 95 or spin. 6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 6:30 And if this is how God clothes the wild grass, 96 which is here today and tomorrow is tossed into the fire to heat the oven, 97 won’t he clothe you even more, 98 you people of little faith? 6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 6:32 For the unconverted 99 pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom 100 and righteousness, and all these things will be given to you as well. 6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. 101
7:1 “Do not judge so that you will not be judged. 102 7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. 103 7:3 Why 104 do you see the speck 105 in your brother’s eye, but fail to see 106 the beam of wood 107 in your own? 7:4 Or how can you say 108 to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? 7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye. 7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. 109
7:7 “Ask 110 and it will be given to you; seek and you will find; knock and the door 111 will be opened for you. 7:8 For everyone who asks 112 receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 7:9 Is 113 there anyone among you who, if his son asks for bread, will give him a stone? 7:10 Or if he asks for a fish, will give him a snake? 114 7:11 If you then, although you are evil, 115 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 116 to those who ask him! 7:12 In 117 everything, treat others as you would want them 118 to treat you, 119 for this fulfills 120 the law and the prophets.
7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.
7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 121 7:16 You will recognize them by their fruit. Grapes are not gathered 122 from thorns or figs from thistles, are they? 123 7:17 In the same way, every good tree bears good fruit, but the bad 124 tree bears bad fruit. 7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 7:19 Every tree that does not bear good fruit is cut down and thrown into the fire. 7:20 So then, you will recognize them by their fruit.
7:21 “Not everyone who says to me, ‘Lord, Lord,’ 125 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do 126 many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ 127
7:24 “Everyone 128 who hears these words of mine and does them is like 129 a wise man 130 who built his house on rock. 7:25 The rain fell, the flood 131 came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” 132
7:28 When 133 Jesus finished saying these things, the crowds were amazed by his teaching, 7:29 because he taught them like one who had authority, 134 not like their experts in the law. 135
8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper 136 approached, and bowed low before him, saying, 137 “Lord, if 138 you are willing, you can make me clean.” 8:3 He stretched out his hand and touched 139 him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. 8:4 Then Jesus said to him, “See that you do not speak to anyone, 140 but go, show yourself to a priest, and bring the offering 141 that Moses commanded, 142 as a testimony to them.” 143
8:5 When he entered Capernaum, 144 a centurion 145 came to him asking for help: 146 8:6 “Lord, 147 my servant 148 is lying at home paralyzed, in terrible anguish.” 8:7 Jesus 149 said to him, “I will come and heal him.” 8:8 But the centurion replied, 150 “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. 151 I say to this one, ‘Go’ and he goes, 152 and to another ‘Come’ and he comes, and to my slave 153 ‘Do this’ and he does it.” 154 8:10 When 155 Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, 156 I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet 157 with Abraham, Isaac, and Jacob 158 in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” 159 8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant 160 was healed at that hour.
8:14 Now 161 when Jesus entered Peter’s house, he saw his mother-in-law lying down, 162 sick with a fever. 8:15 He touched her hand, and the fever left her. Then 163 she got up and began to serve them. 8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. 164 8:17 In this way what was spoken by Isaiah the prophet was fulfilled: 165
“He took our weaknesses and carried our diseases.” 166
8:18 Now when Jesus saw a large crowd 167 around him, he gave orders to go to the other side of the lake. 168 8:19 Then 169 an expert in the law 170 came to him and said, “Teacher, I will follow you wherever you go.” 171 8:20 Jesus said to him, “Foxes have dens, and the birds in the sky 172 have nests, but the Son of Man has no place to lay his head.” 173 8:21 Another 174 of the 175 disciples said to him, “Lord, let me first go and bury my father.” 8:22 But Jesus said to him, “Follow me, and let the dead bury their own dead.” 176
8:23 As he got into the boat, his disciples followed him. 177 8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep. 8:25 So they came 178 and woke him up saying, “Lord, save us! We are about to die!” 8:26 But 179 he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked 180 the winds and the sea, 181 and it was dead calm. 8:27 And the men 182 were amazed and said, 183 “What sort of person is this? Even the winds and the sea obey him!” 184
8:28 When he came to the other side, to the region of the Gadarenes, 185 two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way. 8:29 They 186 cried out, “Son of God, leave us alone! 187 Have you come here to torment us before the time?” 188 8:30 A 189 large herd of pigs was feeding some distance from them. 8:31 Then the demons begged him, 190 “If you drive us out, send us into the herd of pigs.” 8:32 And he said, 191 “Go!” So 192 they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water. 8:33 The 193 herdsmen ran off, went into the town, 194 and told everything that had happened to the demon-possessed men. 8:34 Then 195 the entire town 196 came out to meet Jesus. And when they saw him, they begged him to leave their region.
9:1 After getting into a boat he crossed to the other side and came to his own town. 197 9:2 Just then 198 some people 199 brought to him a paralytic lying on a stretcher. 200 When Jesus saw their 201 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 202 9:3 Then 203 some of the experts in the law 204 said to themselves, “This man is blaspheming!” 205 9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 9:5 Which is easier, 206 to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know 207 that the Son of Man 208 has authority on earth to forgive sins” – then he said to the paralytic 209 – “Stand up, take your stretcher, and go home.” 210 9:7 And he stood up and went home. 211 9:8 When 212 the crowd saw this, they were afraid 213 and honored God who had given such authority to men. 214
9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 215 “Follow me,” he said to him. And he got up and followed him. 9:10 As 216 Jesus 217 was having a meal 218 in Matthew’s 219 house, many tax collectors 220 and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees 221 saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 222 9:12 When 223 Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 224 9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 225 For I did not come to call the righteous, but sinners.”
9:14 Then John’s 226 disciples came to Jesus 227 and asked, “Why do we and the Pharisees 228 fast often, 229 but your disciples don’t fast?” 9:15 Jesus said to them, “The wedding guests 230 cannot mourn while the bridegroom 231 is with them, can they? But the days 232 are coming when the bridegroom will be taken from them, 233 and then they will fast. 9:16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse. 9:17 And no one pours new wine into old wineskins; 234 otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins 235 and both are preserved.”
9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.” 9:19 Jesus and his disciples got up and followed him. 9:20 But 236 a woman who had been suffering from a hemorrhage 237 for twelve years came up behind him and touched the edge 238 of his cloak. 239 9:21 For she kept saying to herself, 240 “If only I touch his cloak, I will be healed.” 241 9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” 242 And the woman was healed 243 from that hour. 9:23 When Jesus entered the ruler’s house and saw the flute players and the disorderly crowd, 9:24 he said, “Go away, for the girl is not dead but asleep.” And they began making fun of him. 244 9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up. 9:26 And the news of this spread throughout that region. 245
9:27 As Jesus went on from there, two blind men followed him, shouting, 246 “Have mercy 247 on us, Son of David!” 248 9:28 When 249 he went into the house, the blind men came to him. Jesus 250 said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.” 9:31 But they went out and spread the news about him throughout that entire region. 251
9:32 As 252 they were going away, 253 a man who could not talk and was demon-possessed was brought to him. 9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!” 9:34 But the Pharisees 254 said, “By the ruler 255 of demons he casts out demons.” 256
9:35 Then Jesus went throughout all the towns 257 and villages, teaching in their synagogues, 258 preaching the good news of the kingdom, and healing every kind of disease and sickness. 259 9:36 When 260 he saw the crowds, he had compassion on them because they were bewildered and helpless, 261 like sheep without a shepherd. 9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few. 9:38 Therefore ask the Lord of the harvest 262 to send out 263 workers into his harvest.”
[5:1] 1 tn Here δέ (de) has not been translated.
[5:1] 2 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").
[5:1] sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[5:2] 3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:2] 4 tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.
[5:3] 5 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[5:3] 6 sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[5:3] 7 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.
[5:4] 8 sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
[5:6] 9 sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
[5:9] 10 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).
[5:11] 11 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.
[5:11] 12 tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
[5:13] 13 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[5:13] 14 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[5:15] 15 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
[5:15] 16 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[5:17] 17 tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.
[5:18] 18 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
[5:18] 19 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:18] 20 tn Grk “Not one iota or one serif.”
[5:18] sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).
[5:19] 21 tn Grk “teaches men” ( in a generic sense, people).
[5:20] 22 tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[5:20] 23 sn See the note on Pharisees in 3:7.
[5:21] 24 tn Grk “to the ancient ones.”
[5:21] 25 sn A quotation from Exod 20:13; Deut 5:17.
[5:22] 26 tc The majority of
[5:22] 27 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
[5:22] 28 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 29 tn Grk “the Sanhedrin.”
[5:22] 30 tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).
[5:22] 31 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 32 tn Grk “the Gehenna of fire.”
[5:22] sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[5:25] 33 tn Grk “Make friends.”
[5:25] 34 tn The words “to court” are not in the Greek text but are implied.
[5:25] 35 tn Grk “the accuser.”
[5:26] 36 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:26] 37 tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.
[5:26] sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.
[5:27] 38 sn A quotation from Exod 20:14; Deut 5:17.
[5:29] 39 sn On this word here and in the following verse, see the note on the word hell in 5:22.
[5:31] 40 sn A quotation from Deut 24:1.
[5:33] 41 tn Grk “the ancient ones.”
[5:33] 42 sn A quotation from Lev 19:12.
[5:35] 43 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:37] 44 tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.
[5:38] 45 sn A quotation from Exod 21:24; Lev 24:20.
[5:39] 46 tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
[5:39] 47 tc ‡ Many
[5:40] 48 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[5:41] 49 sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.
[5:42] 50 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
[5:42] 51 tn Grk “do not turn away from.”
[5:43] 52 sn A quotation from Lev 19:18.
[5:44] 53 tc Most
[5:45] 54 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
[5:46] 55 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[5:48] 56 sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
[6:1] 57 tc ‡ Several
[6:1] 58 tn Grk “before people in order to be seen by them.”
[6:2] 59 tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).
[6:2] 60 sn See the note on synagogues in 4:23.
[6:2] 61 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:4] 62 tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë1,13 33 al).
[6:5] 63 sn See the note on synagogues in 4:23.
[6:6] 64 sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[6:6] 65 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
[6:7] 66 tn Here δέ (de) has not been translated.
[6:8] 67 tn Grk “So do not.” Here οὖν (oun) has not been translated.
[6:9] 68 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[6:9] 69 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[6:9] 70 tn Grk “hallowed be your name.”
[6:10] 71 sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[6:11] 72 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.
[6:12] 73 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
[6:13] 74 tn Or “into a time of testing.”
[6:13] sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
[6:13] 75 tc Most
[6:13] tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.
[6:14] 76 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”
[6:16] 77 tn Here δέ (de) has not been translated.
[6:16] 78 tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
[6:16] 79 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:17] 80 tn Here δέ (de) has not been translated.
[6:19] 81 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[6:21] 82 tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.
[6:21] 83 sn Seeking heavenly treasure means serving others and honoring God by doing so.
[6:22] 84 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[6:23] 85 tn Or “if your eye is sick” (L&N 23.149).
[6:23] sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
[6:24] 86 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[6:24] 87 tn Or “and treat [the other] with contempt.”
[6:24] 88 tn Grk “God and mammon.”
[6:24] sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
[6:25] 89 tn Or “do not be anxious,” and so throughout the rest of this paragraph.
[6:26] 90 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[6:26] 91 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[6:26] 92 tn Grk “of more value.”
[6:27] 93 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[6:28] 94 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[6:28] 95 tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.
[6:30] 96 tn Grk “grass of the field.”
[6:30] 97 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[6:30] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[6:30] 98 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[6:32] 99 tn Or “unbelievers”; Grk “Gentiles.”
[6:33] 100 tc ‡ Most
[6:33] sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[6:34] 101 tn Grk “Sufficient for the day is its evil.”
[7:1] 102 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.
[7:2] 103 tn Grk “by [the measure] with which you measure it will be measured to you.”
[7:3] 104 tn Here δέ (de) has not been translated.
[7:3] 105 sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.
[7:3] 106 tn Or “do not notice.”
[7:3] 107 sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
[7:4] 108 tn Grk “how will you say?”
[7:6] 109 tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
[7:7] 110 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[7:7] 111 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
[7:8] 112 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.
[7:9] 113 tn Grk “Or is there.”
[7:10] 114 sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”
[7:11] 115 tn The participle ὄντες (ontes) has been translated concessively.
[7:11] 116 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
[7:12] 117 tn Grk “Therefore in.” Here οὖν (oun) has not been translated.
[7:12] 118 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[7:12] 119 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.
[7:15] 121 sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
[7:16] 122 tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
[7:16] 123 sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
[7:17] 124 tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).
[7:21] 125 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[7:22] 126 tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.
[7:23] 127 tn Grk “workers of lawlessness.”
[7:24] 128 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
[7:24] 129 tn Grk “will be like.” The same phrase occurs in v. 26.
[7:24] 130 tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.
[7:25] 131 tn Grk “the rivers.”
[7:27] 132 tn Grk “and great was its fall.”
[7:28] 133 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.
[7:29] 134 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[7:29] 135 tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.
[8:2] 136 tn Grk “And behold, a leper 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).
[8:2] sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[8:2] 137 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 138 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[8:3] 139 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[8:4] 140 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
[8:4] 142 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[8:4] 143 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.
[8:5] 144 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[8:5] map For location see Map1 D2; Map2 C3; Map3 B2.
[8:5] 145 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.
[8:5] 146 sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
[8:6] 147 tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.
[8:6] 148 tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.
[8:7] 149 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[8:8] 150 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[8:9] 151 tn Grk “having soldiers under me.”
[8:9] 152 sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[8:9] 153 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[8:9] 154 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[8:10] 155 tn Here δέ (de) has not been translated.
[8:10] 156 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:11] 157 tn Grk “and recline 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
[8:11] 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.
[8:11] 158 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:12] 159 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[8:13] 160 tc ‡ Most
[8:14] 161 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:14] 162 tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.
[8:15] 163 tn Here καί (kai) has been translated as “then.”
[8:16] 164 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[8:17] 165 tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
[8:17] 166 sn A quotation from Isa 53:4.
[8:18] 167 tc ‡ Codex B and some Sahidic
[8:18] 168 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[8:19] 169 tn Here καί (kai) has been translated as “then.”
[8:19] 170 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
[8:19] 171 sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.
[8:20] 172 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[8:20] 173 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[8:21] 174 tn Here δέ (de) has not been translated.
[8:21] 175 tc ‡ Most
[8:22] 176 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[8:23] 177 sn A boat that held all the disciples would be of significant size.
[8:25] 178 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:26] 179 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:26] 180 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:26] 181 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 winds and the sea he was making a statement about who he was.
[8:27] 182 tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
[8:27] 183 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[8:27] 184 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:28] 185 tc The textual tradition here is quite complicated. A number of
[8:28] sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:29] 186 tn Grk “And behold, they cried out, saying.” 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). The participle λέγοντες (legontes) is redundant and has not been translated.
[8:29] 187 tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”
[8:29] 188 sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:30] 189 tn Here δέ (de) has not been translated.
[8:31] 190 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:32] 191 tn Grk “And he said to them.”
[8:32] 192 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 193 tn Here δέ (de) has not been translated.
[8:33] 194 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
[8:34] 195 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).
[9:1] 197 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
[9:2] 198 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
[9:2] 199 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[9:2] 200 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[9:2] 201 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[9:2] 202 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[9:3] 203 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). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
[9:3] 204 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[9:3] 205 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[9:5] 206 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[9:6] 207 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[9:6] 208 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[9:6] 209 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[9:6] 210 tn Grk “to your house.”
[9:7] 211 tn Grk “to his house.”
[9:8] 212 tn Here δέ (de) has not been translated.
[9:8] 213 tc Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic.
[9:8] 214 tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”
[9:9] 215 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[9:9] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[9:10] 216 tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[9:10] 217 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[9:10] 218 tn Grk “was reclining at table.”
[9:10] sn As Jesus was having a meal. 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.
[9:10] 219 tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
[9:10] 220 sn See the note on tax collectors in 5:46.
[9:11] 221 sn See the note on Pharisees in 3:7.
[9:11] 222 sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
[9:12] 223 tn Here δέ (de) has not been translated.
[9:12] 224 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
[9:13] 225 sn A quotation from Hos 6:6 (see also Matt 12:7).
[9:14] 226 sn John refers to John the Baptist.
[9:14] 227 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
[9:14] 228 sn See the note on Pharisees in 3:7.
[9:14] 229 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[9:15] 230 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).
[9:15] 231 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[9:15] 233 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.
[9:17] 234 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[9:17] 235 sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[9:20] 236 tn Grk “And behold a woman.” 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).
[9:20] 237 sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
[9:20] 238 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[9:20] 239 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[9:21] 240 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.
[9:21] sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”
[9:22] 242 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[9:24] 244 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[9:26] 245 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:27] 246 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[9:27] 247 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.
[9:27] 248 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]).
[9:28] 249 tn Here δέ (de) has not been translated.
[9:28] 250 tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.
[9:31] 251 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:32] 252 tn Here δέ (de) has not been translated.
[9:32] 253 tn Grk “away, behold, they brought a man to him.” 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).
[9:34] 254 sn See the note on Pharisees in 3:7.
[9:34] 256 tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.
[9:35] 258 sn See the note on synagogues in 4:23.
[9:35] 259 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[9:36] 260 tn Here δέ (de) has not been translated.
[9:36] 261 tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.
[9:38] 262 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
