Matius 19:1--26:46
Konteks19:1 Now when 1 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 2 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 3 came to him in order to test him. They asked, “Is it lawful 4 to divorce a wife for any cause?” 5 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 6 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’? 7 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?” 8 19:8 Jesus 9 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 10 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 11 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 12 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, 13 and some who were made eunuchs 14 by others, 15 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. 16 But the disciples scolded those who brought them. 17 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.” 18 19:15 And he placed his hands on them and went on his way. 19
19:16 Now 20 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, 21 and love your neighbor as yourself.” 22 19:20 The young man said to him, “I have wholeheartedly obeyed 23 all these laws. 24 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 25 to the poor, and you will have treasure 26 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 27
19:23 Then Jesus said to his disciples, “I tell you the truth, 28 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 29 it is easier for a camel 30 to go through the eye of a needle 31 than for a rich person to enter into the kingdom of God.” 19:25 The 32 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 33 19:26 Jesus 34 looked at them and replied, “This is impossible for mere humans, 35 but for God all things are possible.” 19:27 Then Peter said 36 to him, “Look, 37 we have left everything to follow you! 38 What then will there be for us?” 19:28 Jesus 39 said to them, “I tell you the truth: 40 In the age when all things are renewed, 41 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 42 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 43 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 44 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, 45 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 46 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 47 he went out again about noon and three o’clock that afternoon, 48 he did the same thing. 20:6 And about five o’clock that afternoon 49 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 50 it was evening 51 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 52 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. 53 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 54 they received it, they began to complain 55 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 56 replied to one of them, 57 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 58 20:14 Take what is yours and go. I 59 want to give to this last man 60 the same as I gave to you. 20:15 Am I not 61 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 62 20:16 So the last will be first, and the first last.”
20:17 As Jesus was going up to Jerusalem, 63 he took the twelve 64 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. 65 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 66 and crucified. 67 Yet 68 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. 69 20:21 He said to her, “What do you want?” She replied, 70 “Permit 71 these two sons of mine to sit, one at your 72 right hand and one at your left, in your kingdom.” 20:22 Jesus 73 answered, “You don’t know what you are asking! 74 Are you able to drink the cup I am about to drink?” 75 They said to him, “We are able.” 76 20:23 He told them, “You will drink my cup, 77 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 78 when the other ten 79 heard this, 80 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 81 – 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 82 for many.”
20:29 As they were leaving Jericho, 83 a large crowd followed them. 20:30 Two 84 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 85 “Have mercy 86 on us, Lord, Son of David!” 87 20:31 The 88 crowd scolded 89 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 90 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 91 when they approached Jerusalem 92 and came to Bethphage, 93 at the Mount of Olives, 94 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 95 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,’ 96 and he will send them at once.” 21:4 This 97 took place to fulfill what was spoken by the prophet: 98
21:5 “Tell the people of Zion, 99
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 100
21:6 So 101 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 102 on them, and he sat on them. 21:8 A 103 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, 104 “Hosanna 105 to the Son of David! Blessed is the one who comes in the name of the Lord! 106 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 107 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 108 in Galilee.”
21:12 Then 109 Jesus entered the temple area 110 and drove out all those who were selling and buying in the temple courts, 111 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,’ 112 but you are turning it into a den 113 of robbers!” 114
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 115 saw the wonderful things he did and heard the children crying out in the temple courts, 116 “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’?” 117 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 118 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 119 answered them, “I tell you the truth, 120 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, 121 you will receive.”
21:23 Now after Jesus 122 entered the temple courts, 123 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 124 are you doing these things, and who gave you this authority?” 21:24 Jesus 125 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?” 126 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 127 they answered Jesus, 128 “We don’t know.” 129 Then he said to them, “Neither will I tell you 130 by what authority 131 I am doing these things.
21:28 “What 132 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, 133 ‘I will not.’ But later he had a change of heart 134 and went. 21:30 The father 135 went to the other son and said the same thing. This boy answered, 136 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 137 Jesus said to them, “I tell you the truth, 138 tax collectors 139 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 140 you saw this, you did not later change your minds 141 and believe him.
21:33 “Listen to another parable: There was a landowner 142 who planted a vineyard. 143 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 144 he leased it to tenant farmers 145 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 146 to the tenants to collect his portion of the crop. 147 21:35 But the tenants seized his slaves, beat one, 148 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, 149 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 150 they seized him, 151 threw him out of the vineyard, 152 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. 153
This is from the Lord, and it is marvelous in our eyes’? 154
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 155 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.” 156 21:45 When 157 the chief priests and the Pharisees 158 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 159 regarded him as a prophet.
22:1 Jesus spoke 160 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 161 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. 162 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 163 rest seized his slaves, insolently mistreated them, and killed them. 22:7 The 164 king was furious! He sent his soldiers, and they put those murderers to death 165 and set their city 166 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. 167 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 168 went out and planned together to entrap him with his own words. 169 22:16 They sent to him their disciples along with the Herodians, 170 saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. 171 You do not court anyone’s favor because you show no partiality. 172 22:17 Tell us then, what do you think? Is it right 173 to pay taxes 174 to Caesar 175 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 176 they brought him a denarius. 177 22:20 Jesus 178 said to them, “Whose image 179 is this, and whose inscription?” 22:21 They replied, 180 “Caesar’s.” He said to them, 181 “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 182 22:22 Now when they heard this they were stunned, 183 and they left him and went away.
22:23 The same day Sadducees 184 (who say there is no resurrection) 185 came to him and asked him, 186 22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children 187 for his brother.’ 188 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 189 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.” 190 22:29 Jesus 191 answered them, “You are deceived, 192 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 193 in heaven. 22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, 194 22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 195 He is not the God of the dead but of the living!” 196 22:33 When the crowds heard this, they were amazed at his teaching.
22:34 Now when the Pharisees 197 heard that he had silenced the Sadducees, 198 they assembled together. 199 22:35 And one of them, an expert in religious law, 200 asked him a question to test 201 him: 22:36 “Teacher, which commandment in the law is the greatest?” 202 22:37 Jesus 203 said to him, “‘Love 204 the Lord your God with all your heart, with all your soul, and with all your mind.’ 205 22:38 This is the first and greatest 206 commandment. 22:39 The second is like it: ‘Love your neighbor as yourself.’ 207 22:40 All the law and the prophets depend 208 on these two commandments.”
22:41 While 209 the Pharisees 210 were assembled, Jesus asked them a question: 211 22:42 “What do you think about the Christ? 212 Whose son is he?” They said, “The son of David.” 213 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, 214
“Sit at my right hand,
until I put your enemies under your feet”’? 215
22:45 If David then calls him ‘Lord,’ how can he be his son?” 216 22:46 No one 217 was able to answer him a word, and from that day on no one dared to question him any longer.
23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The 218 experts in the law 219 and the Pharisees 220 sit on Moses’ seat. 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. 221 23:4 They 222 tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They 223 do all their deeds to be seen by people, for they make their phylacteries 224 wide and their tassels 225 long. 23:6 They 226 love the place of honor at banquets and the best seats in the synagogues 227 23:7 and elaborate greetings 228 in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. 229 23:11 The 230 greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
23:13 “But woe to you, experts in the law 231 and you Pharisees, hypocrites! 232 You keep locking people out of the kingdom of heaven! 233 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 23423:15 “Woe to you, experts in the law 235 and you Pharisees, hypocrites! You cross land and sea to make one convert, 236 and when you get one, 237 you make him twice as much a child of hell 238 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 239 But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. 240 But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.
23:23 “Woe to you, experts in the law 241 and you Pharisees, hypocrites! You give a tenth 242 of mint, dill, and cumin, 243 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 244 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 245
23:25 “Woe to you, experts in the law 246 and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, 247 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 248 and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 249 23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
23:29 “Woe to you, experts in the law 250 and you Pharisees, hypocrites! You 251 build tombs for the prophets and decorate the graves 252 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 253 we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? 254
23:34 “For this reason I 255 am sending you prophets and wise men and experts in the law, 256 some of whom you will kill and crucify, 257 and some you will flog 258 in your synagogues 259 and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 260 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 261 this generation will be held responsible for all these things! 262
23:37 “O Jerusalem, Jerusalem, 263 you who kill the prophets and stone those who are sent to you! 264 How often I have longed 265 to gather your children together as a hen gathers her chicks under her wings, but 266 you would have none of it! 267 23:38 Look, your house is left to you desolate! 23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” 268
24:1 Now 269 as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. 270 24:2 And he said to them, 271 “Do you see all these things? I tell you the truth, 272 not one stone will be left on another. 273 All will be torn down!” 274
24:3 As 275 he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things 276 happen? And what will be the sign of your coming and of the end of the age?” 24:4 Jesus answered them, 277 “Watch out 278 that no one misleads you. 24:5 For many will come in my name, saying, ‘I am the Christ,’ 279 and they will mislead many. 24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. 280 24:7 For nation will rise up in arms 281 against nation, and kingdom against kingdom. And there will be famines 282 and earthquakes 283 in various places. 24:8 All 284 these things are the beginning of birth pains.
24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations 285 because of my name. 286 24:10 Then many will be led into sin, 287 and they will betray one another and hate one another. 24:11 And many false prophets will appear and deceive 288 many, 24:12 and because lawlessness will increase so much, the love of many will grow cold. 24:13 But the person who endures to the end will be saved. 289 24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, 290 and then the end will come.
24:15 “So when you see the abomination of desolation 291 – spoken about by Daniel the prophet – standing in the holy place (let the reader understand), 24:16 then those in Judea must flee 292 to the mountains. 24:17 The one on the roof 293 must not come down 294 to take anything out of his house, 24:18 and the one in the field must not turn back to get his cloak. 24:19 Woe 295 to those who are pregnant and to those who are nursing their babies in those days! 24:20 Pray 296 that your flight may not be in winter or on a Sabbath. 24:21 For then there will be great suffering 297 unlike anything that has happened 298 from the beginning of the world until now, or ever will happen. 24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short. 24:23 Then if anyone says to you, ‘Look, here is the Christ!’ 299 or ‘There he is!’ do not believe him. 24:24 For false messiahs 300 and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. 24:25 Remember, 301 I have told you ahead of time. 24:26 So then, if someone 302 says to you, ‘Look, he is in the wilderness,’ 303 do not go out, or ‘Look, he is in the inner rooms,’ do not believe him. 24:27 For just like the lightning 304 comes from the east and flashes to the west, so the coming of the Son of Man will be. 24:28 Wherever the corpse is, there the vultures 305 will gather. 306
24:29 “Immediately 307 after the suffering 308 of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. 309 24:30 Then 310 the sign of the Son of Man will appear in heaven, 311 and 312 all the tribes of the earth will mourn. They 313 will see the Son of Man arriving on the clouds of heaven 314 with power and great glory. 24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven 315 to the other.
24:32 “Learn 316 this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 24:33 So also you, when you see all these things, know 317 that he is near, right at the door. 24:34 I tell you the truth, 318 this generation 319 will not pass away until all these things take place. 24:35 Heaven and earth will pass away, but my words will never pass away. 320
24:36 “But as for that day and hour no one knows it – not even the angels in heaven 321 – except the Father alone. 24:37 For just like the days of Noah 322 were, so the coming of the Son of Man will be. 24:38 For in those days before the flood, people 323 were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 24:39 And they knew nothing until the flood came and took them all away. 324 It will be the same at the coming of the Son of Man. 325 24:40 Then there will be two men in the field; one will be taken and one left. 326 24:41 There will be two women grinding grain with a mill; 327 one will be taken and one left.
24:42 “Therefore stay alert, because you do not know on what day 328 your Lord will come. 24:43 But understand this: If the owner of the house had known at what time of night the thief 329 was coming, he would have been alert and would not have let his house be broken into. 24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. 330
24:45 “Who then is the faithful and wise slave, 331 whom the master has put in charge of his household, to give the other slaves 332 their food at the proper time? 24:46 Blessed is that slave whom the master finds at work 333 when he comes. 24:47 I tell you the truth, 334 the master 335 will put him in charge of all his possessions. 24:48 But if 336 that evil slave should say to himself, 337 ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, 338 and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 25:2 Five 339 of the virgins 340 were foolish, and five were wise. 25:3 When 341 the foolish ones took their lamps, they did not take extra 342 olive oil 343 with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When 344 the bridegroom was delayed a long time, they all became drowsy and fell asleep. 25:6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ 345 25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The 346 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. 347 ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then 348 the door was shut. 25:11 Later, 349 the other virgins came too, saying, ‘Lord, lord! Let us in!’ 350 25:12 But he replied, 351 ‘I tell you the truth, 352 I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. 353
25:14 “For it is like a man going on a journey, who summoned his slaves 354 and entrusted his property to them. 25:15 To 355 one he gave five talents, 356 to another two, and to another one, each according to his ability. Then he went on his journey. 25:16 The one who had received five talents went off right away and put his money to work 357 and gained five more. 25:17 In the same way, the one who had two gained two more. 25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it. 25:19 After 358 a long time, the master of those slaves came and settled his accounts with them. 25:20 The 359 one who had received the five talents came and brought five more, saying, ‘Sir, 360 you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, 361 ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The 362 one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25:25 so 363 I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ 25:26 But his master answered, 364 ‘Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? 25:27 Then you should have deposited my money with the bankers, 365 and on my return I would have received my money back with interest! 366 25:28 Therefore take the talent from him and give it to the one who has ten. 367 25:29 For the one who has will be given more, 368 and he will have more than enough. But the one who does not have, even what he has will be taken from him. 369 25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’
25:31 “When 370 the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All 371 the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He 372 will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, 373 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 374 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 375 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 376 ‘I tell you the truth, 377 just as you did it for one of the least of these brothers or sisters 378 of mine, you did it for me.’
25:41 “Then he will say 379 to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, 380 ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, 381 ‘I tell you the truth, 382 just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”
26:1 When 383 Jesus had finished saying all these things, he told his disciples, 26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over 384 to be crucified.” 385 26:3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. 26:4 They 386 planned to arrest Jesus by stealth and kill him. 26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” 387
26:6 Now while Jesus was in Bethany at the house of Simon the leper, 26:7 a woman came to him with an alabaster jar 388 of expensive perfumed oil, 389 and she poured it on his head as he was at the table. 390 26:8 When 391 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 392 could have been sold at a high price and the money 393 given to the poor!” 26:10 When 394 Jesus learned of this, he said to them, “Why are you bothering this woman? She 395 has done a good service for me. 26:11 For you will always have the poor with you, but you will not always have me! 396 26:12 When 397 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 398 wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests 26:15 and said, “What will you give me to betray him into your hands?” 399 So they set out thirty silver coins for him. 26:16 From that time 400 on, Judas 401 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 402 Unleavened Bread the disciples came to Jesus and said, 403 “Where do you want us to prepare for you to eat the Passover?” 404 26:18 He 405 said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” 26:19 So 406 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 407 it was evening, he took his place at the table 408 with the twelve. 409 26:21 And while they were eating he said, “I tell you the truth, 410 one of you will betray me.” 411 26:22 They 412 became greatly distressed 413 and each one began to say to him, “Surely not I, Lord?” 26:23 He 414 answered, “The one who has dipped his hand into the bowl with me 415 will betray me. 26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” 26:25 Then 416 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 417 replied, “You have said it yourself.”
26:26 While 418 they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 26:28 for this is my blood, the blood 419 of the covenant, 420 that is poured out for many for the forgiveness of sins. 26:29 I 421 tell you, from now on I will not drink of this fruit 422 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 423 singing a hymn, 424 they went out to the Mount of Olives.
26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’ 425
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 426 said to him, “If they all fall away because of you, I will never fall away!” 26:34 Jesus said to him, “I tell you the truth, 427 on this night, before the rooster crows, you will deny me three times.” 26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.
26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” 26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” 26:39 Going a little farther, he threw himself down with his face to the ground and prayed, 428 “My Father, if possible, 429 let this cup 430 pass from me! Yet not what I will, but what you will.” 26:40 Then he came to the disciples and found them sleeping. He 431 said to Peter, “So, couldn’t you stay awake with me for one hour? 26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 26:42 He went away a second time and prayed, 432 “My Father, if this cup 433 cannot be taken away unless I drink it, your will must be done.” 26:43 He came again and found them sleeping; they could not keep their eyes open. 434 26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more. 26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. 26:46 Get up, let us go. Look! My betrayer 435 is approaching!”
[19:1] 1 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[19:1] 2 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[19:3] 3 tn Grk “And Pharisees.”
[19:3] sn See the note on Pharisees in 3:7.
[19:3] 4 tc ‡ Most
[19:3] 5 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] 6 sn A quotation from Gen 1:27; 5:2.
[19:5] 7 sn A quotation from Gen 2:24.
[19:7] 8 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] 9 tc A few important
[19:8] tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[19:8] 10 tn Grk “heart” (a collective singular).
[19:10] 11 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 12 tn Here δέ (de) has not been translated.
[19:12] 13 tn Grk “from the womb of the mother” (an idiom).
[19:12] 14 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] 16 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 17 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] 18 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] 19 tn Grk “went from there.”
[19:16] 20 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] 21 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 22 sn A quotation from Lev 19:18.
[19:20] 23 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] 24 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] 25 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] 26 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] 27 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 28 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 29 tn Grk “I say to you.”
[19:24] 30 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] 31 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] 32 tn Here δέ (de) has not been translated.
[19:25] 33 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 34 tn Here δέ (de) has not been translated.
[19:26] 35 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] 36 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 37 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 38 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 39 tn Here δέ (de) has not been translated.
[19:28] 40 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 41 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] 42 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] 43 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] 44 sn The term landowner here refers to the owner and manager of a household.
[20:2] 45 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] 46 tn Grk “about the third hour.”
[20:5] 47 tn Here δέ (de) has not been translated.
[20:5] 48 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 49 tn Grk “about the eleventh hour.”
[20:8] 50 tn Here δέ (de) has not been translated.
[20:8] 51 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 52 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] 53 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 54 tn Here δέ (de) has not been translated.
[20:11] 55 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 56 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 57 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] 58 tn Grk “for a denarius a day.”
[20:14] 59 tn Here δέ (de) has not been translated.
[20:14] 60 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 61 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] 62 tn Grk “Is your eye evil because I am good?”
[20:17] 63 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 64 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] 65 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 66 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] 67 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] 68 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[20:20] 69 tn Grk “asked something from him.”
[20:21] 70 tn Grk “said to him.”
[20:21] 72 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] 73 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] 74 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] 75 tc Most
[20:22] 76 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] 77 tc See the tc note on “about to drink” in v. 22.
[20:24] 78 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:24] 80 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] 81 tn See the note on the word “slave” in 8:9.
[20:28] 82 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] 83 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:30] 84 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] 85 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[20:30] 86 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] 87 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] 88 tn Here δέ (de) has not been translated.
[20:31] 89 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] 90 tc ‡ The majority of
[21:1] 91 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 92 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 93 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] 94 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] 95 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 96 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 97 tn Here δέ (de) has not been translated.
[21:4] 98 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 99 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] 100 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] 101 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 102 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 103 tn Here δέ (de) has not been translated.
[21:9] 104 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 105 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] 106 sn A quotation from Ps 118:25-26.
[21:10] 107 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 108 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 109 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 110 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] 111 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] 112 sn A quotation from Isa 56:7.
[21:13] 113 tn Or “a hideout” (see L&N 1.57).
[21:13] 114 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] 115 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 116 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] 117 sn A quotation from Ps 8:2.
[21:19] 118 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] 119 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 120 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 121 tn Grk “believing”; the participle here is conditional.
[21:23] 123 tn Grk “the temple.”
[21:23] 124 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 125 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] 126 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] 127 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] 128 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 129 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] 130 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] 131 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] 132 tn Here δέ (de) has not been translated.
[21:29] 133 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] 134 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] 135 tn “And he”; here δέ (de) has not been translated.
[21:30] 136 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] 137 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] 138 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 139 sn See the note on tax collectors in 5:46.
[21:32] 140 tn Here δέ (de) has not been translated.
[21:32] 141 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] 142 tn The term here refers to the owner and manager of a household.
[21:33] 143 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] 144 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 145 sn The leasing of land to tenant farmers was common in this period.
[21:34] 146 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] 147 tn Grk “to collect his fruits.”
[21:35] 148 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 149 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 150 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] 151 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 152 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 153 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] 154 sn A quotation from Ps 118:22-23.
[21:43] 155 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 156 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] 157 tn Here καί (kai) has not been translated.
[21:45] 158 sn See the note on Pharisees in 3:7.
[21:46] 159 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] 160 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
[22:3] 161 tn See the note on the word “slave” in 8:9.
[22:4] 162 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] 163 tn Here δέ (de) has not been translated.
[22:7] 164 tn Here δέ (de) has not been translated.
[22:7] 165 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] 166 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] 167 tn Grk “he was silent.”
[22:15] 168 sn See the note on Pharisees in 3:7.
[22:15] 169 tn Grk “trap him in word.”
[22:16] 170 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] 171 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] 172 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
[22:17] 173 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] 174 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] 175 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[22:19] 176 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[22:19] 177 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] 178 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.
[22:20] 179 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] 180 tn Grk “they said to him.”
[22:21] 181 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
[22:21] 182 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] 183 tn Grk “they were amazed; they marveled.”
[22:23] 184 sn See the note on Sadducees in 3:7.
[22:23] 185 sn This remark is best regarded as a parenthetical note by the author.
[22:23] 186 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[22:24] 187 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
[22:24] 188 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] 189 tn Here δέ (de) has not been translated.
[22:28] 190 tn Grk “For all had her.”
[22:29] 191 tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[22:29] 192 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[22:30] 193 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] 194 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] 195 sn A quotation from Exod 3:6.
[22:32] 196 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] 197 sn See the note on Pharisees in 3:7.
[22:34] 198 sn See the note on Sadducees in 3:7.
[22:34] 199 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
[22:35] 200 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
[22:35] 201 tn Grk “testing.” The participle, however, is telic in force.
[22:36] 202 tn Or possibly “What sort of commandment in the law is great?”
[22:37] 203 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[22:37] 204 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[22:37] 205 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] 206 tn Grk “the great and first.”
[22:39] 207 sn A quotation from Lev 19:18.
[22:40] 208 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
[22:41] 209 tn Here δέ (de) has not been translated.
[22:41] 210 sn See the note on Pharisees in 3:7.
[22:41] 211 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] 212 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] 213 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] 214 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] 215 sn A quotation from Ps 110:1.
[22:45] 216 tn Grk “how is he his son?”
[22:46] 217 tn Here καί (kai) has not been translated.
[23:2] 218 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[23:2] 219 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:2] 220 sn See the note on Pharisees in 3:7.
[23:3] 221 tn Grk “for they say and do not do.”
[23:4] 222 tn Here δέ (de) has not been translated.
[23:5] 223 tn Here δέ (de) has not been translated.
[23:5] 224 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
[23:5] 225 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”
[23:5] sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).
[23:6] 226 tn Here δέ (de) has not been translated.
[23:6] 227 sn See the note on synagogues in 4:23.
[23:7] 228 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[23:10] 229 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:10] sn See the note on Christ in 1:16.
[23:11] 230 tn Here δέ (de) has not been translated.
[23:13] 231 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 232 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
[23:13] 233 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 234 tc The most important
[23:15] 235 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 236 tn Or “one proselyte.”
[23:15] 237 tn Grk “when he becomes [one].”
[23:15] 238 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
[23:15] sn See the note on the word hell in 5:22.
[23:16] 239 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 240 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 241 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 242 tn Or “you tithe mint.”
[23:23] 243 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 244 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[23:24] 245 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 246 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 247 tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 Ë13 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë1 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* Ë13 al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.
[23:27] 248 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 249 sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.
[23:29] 250 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 251 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 252 tn Or perhaps “the monuments” (see L&N 7.75-76).
[23:30] 253 tn Grk “fathers” (so also in v. 32).
[23:33] 254 tn Grk “the judgment of Gehenna.”
[23:33] sn See the note on the word hell in 5:22.
[23:34] 255 tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[23:34] 256 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 257 sn See the note on crucified in 20:19.
[23:34] 258 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[23:34] 259 sn See the note on synagogues in 4:23.
[23:35] 260 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[23:36] 261 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:36] 262 tn Grk “all these things will come on this generation.”
[23:37] 263 sn The double use of the city’s name betrays intense emotion.
[23:37] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:37] 264 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[23:37] 265 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[23:37] 266 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[23:37] 267 tn Grk “you were not willing.”
[23:39] 268 sn A quotation from Ps 118:26.
[24:1] 269 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[24:1] 270 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[24:2] 271 tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.
[24:2] 272 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:2] 273 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[24:2] 274 tn Grk “not one stone will be left here on another which will not be thrown down.”
[24:3] 275 tn Here δέ (de) has not been translated.
[24:3] 276 sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[24:4] 277 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[24:4] 278 tn Or “Be on guard.”
[24:5] 279 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:5] sn See the note on Christ in 1:16.
[24:6] 280 tn Grk “it is not yet the end.”
[24:7] 281 tn For the translation “rise up in arms” see L&N 55.2.
[24:7] 282 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[24:7] 283 tc Most witnesses (C Θ 0102 Ë1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
[24:8] 284 tn Here δέ (de) has not been translated.
[24:9] 285 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:9] 286 sn See Matt 5:10-12; 1 Cor 1:25-31.
[24:10] 287 tn Or “many will fall away.” This could also refer to apostasy.
[24:11] 288 tn Or “and lead many astray.”
[24:13] 289 sn But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
[24:14] 290 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:15] 291 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[24:16] 292 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[24:17] 293 sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[24:17] 294 sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.
[24:19] 295 tn Here δέ (de) has not been translated.
[24:20] 296 tn Here δέ (de) has not been translated.
[24:21] 297 tn Traditionally, “great tribulation.”
[24:21] 298 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[24:23] 299 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:23] sn See the note on Christ in 1:16.
[24:24] 300 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:25] 301 tn Or “Pay attention!” Grk “Behold.”
[24:26] 302 tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).
[24:26] 303 tn Or “in the desert.”
[24:27] 304 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
[24:28] 305 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures because the gruesome image is one of dead bodies being consumed by scavengers.
[24:28] sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment. See also Luke 17:37.
[24:28] 306 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[24:29] 307 tn Here δέ (de) has not been translated.
[24:29] 308 tn Traditionally, “tribulation.”
[24:29] 309 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[24:30] 310 tn Here καί (kai) has not been translated.
[24:30] 311 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:30] 312 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
[24:30] 313 tn Here καί (kai) has not been translated.
[24:30] 314 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
[24:31] 315 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:32] 316 tn Here δέ (de) has not been translated.
[24:33] 317 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[24:34] 318 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:34] 319 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[24:35] 320 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[24:36] 321 tc ‡ Some important witnesses, including early Alexandrian and Western
[24:37] 322 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
[24:38] 323 tn Grk “they,” but in an indefinite sense, “people.”
[24:39] 324 sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.
[24:39] 325 tn Grk “So also will be the coming of the Son of Man.”
[24:40] 326 sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[24:41] 327 tn According to L&N 46.16, this refers to a hand mill normally operated by two women.
[24:42] 328 tc Most later
[24:43] 329 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[24:44] 330 sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
[24:45] 331 tn See the note on the word “slave” in 8:9.
[24:45] 332 tn Grk “give them.”
[24:46] 333 tn That is, doing his job, doing what he is supposed to be doing.
[24:47] 334 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:47] 335 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
[24:48] 336 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[24:48] 337 tn Grk “should say in his heart.”
[24:51] 338 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[25:2] 339 tn Here δέ (de) has not been translated.
[25:2] 340 tn Grk “Five of them.”
[25:3] 341 tn Grk “For when.” Here γάρ (gar) has not been translated.
[25:3] 342 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
[25:3] 343 tn On the use of olive oil in lamps, see L&N 6.202.
[25:5] 344 tn Here δέ (de) has not been translated.
[25:6] 345 tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA27 has αὐτοῦ in brackets, indicating doubts as to its authenticity.
[25:8] 346 tn Here δέ (de) has not been translated.
[25:9] 347 tn Grk “The wise answered, saying, ‘No.’”
[25:10] 348 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[25:11] 349 tn Here δέ (de) has not been translated.
[25:11] 350 tn Grk “Open to us.”
[25:12] 351 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
[25:12] 352 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:13] 353 tc Most later
[25:14] 354 tn See the note on the word “slave” in 8:9.
[25:15] 355 tn Here καί (kai) has not been translated.
[25:15] 356 sn A talent was equal to 6000 denarii. See the note on this term in 18:24.
[25:16] 357 tn Grk “traded with them.”
[25:19] 358 tn Here δέ (de) has not been translated.
[25:20] 359 tn Here καί (kai) has not been translated.
[25:20] 360 tn Grk Or “Lord; or “Master” (and so throughout this paragraph).
[25:21] 361 tn Grk “His master said to him.”
[25:22] 362 tn Here δέ (de) has not been translated.
[25:25] 363 tn Here καί (kai) has not been translated.
[25:26] 364 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
[25:27] 365 tn For the translation “deposited my money with the bankers,” see L&N 57.216.
[25:27] 366 sn That is, “If you really feared me you should have done a minimum to get what I asked for.”
[25:28] 367 tn Grk “the ten talents.”
[25:29] 368 tn Grk “to everyone who has, he will be given more.”
[25:29] sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).
[25:29] 369 sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.
[25:31] 370 tn Here δέ (de) has not been translated.
[25:32] 371 tn Here καί (kai) has not been translated.
[25:33] 372 tn Here καί (kai) has not been translated.
[25:37] 373 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:38] 374 tn Here δέ (de) has not been translated.
[25:39] 375 tn Here δέ (de) has not been translated.
[25:40] 376 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
[25:40] 377 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:40] 378 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
[25:41] 379 tn Here καί (kai) has not been translated.
[25:44] 380 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:45] 381 tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[25:45] 382 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:1] 383 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[26:2] 384 tn Or “will be delivered up.”
[26:2] 385 sn See the note on crucified in 20:19.
[26:4] 386 tn Here καί (kai) has not been translated.
[26:5] 387 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 388 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[26:7] 389 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).
[26:7] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[26:7] 390 tn Grk “as he was reclining at table.”
[26:7] sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[26:8] 391 tn Here δέ (de) has not been translated.
[26:9] 392 tn Here γάρ (gar) has not been translated.
[26:9] 393 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[26:10] 394 tn Here δέ (de) has not been translated.
[26:10] 395 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 396 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[26:12] 397 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 398 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 399 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 400 tn Here καί (kai) has not been translated.
[26:16] 401 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 402 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 403 tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[26:17] 404 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[26:18] 405 tn Here δέ (de) has not been translated.
[26:19] 406 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 407 tn Here δέ (de) has not been translated.
[26:20] 408 tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[26:20] 409 tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì37vid,45vid B D K Γ Ë1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.
[26:21] 410 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 411 tn Or “will hand me over.”
[26:22] 412 tn Here καί (kai) has not been translated.
[26:22] 413 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 414 tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:23] 415 sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[26:25] 416 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.
[26:25] 417 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 418 tn Here δέ (de) has not been translated.
[26:28] 419 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[26:28] 420 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.
[26:28] sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[26:29] 421 tn Here δέ (de) has not been translated.
[26:29] 422 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 423 tn Here καί (kai) has not been translated.
[26:30] 424 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[26:31] 425 sn A quotation from Zech 13:7.
[26:33] 426 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:34] 427 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 428 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 429 tn Grk “if it is possible.”
[26:39] 430 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[26:40] 431 tn Here καί (kai) has not been translated.
[26:42] 432 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 433 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 434 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
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