Matius 1:1
Konteks1:1 This is the record of the genealogy 1 of Jesus Christ, the son of David, the son of Abraham.
Matius 15:1-39
Konteks15:1 Then Pharisees 2 and experts in the law 3 came from Jerusalem 4 to Jesus and said, 5 15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their 6 hands when they eat.” 7 15:3 He answered them, 8 “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, 9 ‘Honor your father and mother’ 10 and ‘Whoever insults his father or mother must be put to death.’ 11 15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” 12 15:6 he does not need to honor his father.’ 13 You have nullified the word of God on account of your tradition. 15:7 Hypocrites! Isaiah prophesied correctly about you when he said,
15:8 ‘This people honors me with their lips,
but their heart 14 is far from me,
15:9 and they worship me in vain,
teaching as doctrines the commandments of men.’” 15
15:10 Then he called the crowd to him and said, 16 “Listen and understand. 15:11 What defiles a person is not what goes into the mouth; it is what 17 comes out of the mouth that defiles a person.” 15:12 Then the disciples came to him and said, “Do you know that when the Pharisees 18 heard this saying they were offended?” 15:13 And he replied, 19 “Every plant that my heavenly Father did not plant will be uprooted. 15:14 Leave them! They are blind guides. 20 If someone who is blind leads another who is blind, 21 both will fall into a pit.” 15:15 But Peter 22 said to him, “Explain this parable to us.” 15:16 Jesus 23 said, “Even after all this, are you still so foolish? 15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? 24 15:18 But the things that come out of the mouth come from the heart, and these things defile a person. 15:19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. 15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” 25
15:21 After going out from there, Jesus went to the region of Tyre 26 and Sidon. 27 15:22 A 28 Canaanite woman from that area came 29 and cried out, 30 “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 15:23 But he did not answer her a word. Then 31 his disciples came and begged him, 32 “Send her away, because she keeps on crying out after us.” 15:24 So 33 he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down 34 before him and said, 35 “Lord, help me!” 15:26 “It is not right 36 to take the children’s bread and throw it to the dogs,” 37 he said. 38 15:27 “Yes, Lord,” she replied, 39 “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then 40 Jesus answered her, “Woman, 41 your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.
15:29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 15:30 Then 42 large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They 43 laid them at his feet, and he healed them. 15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.
15:32 Then Jesus called the 44 disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.” 15:33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?” 15:34 Jesus said to them, “How many loaves do you have?” They replied, “Seven – and a few small fish.” 15:35 After instructing the crowd to sit down on the ground, 15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. 45 15:37 They 46 all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full. 15:38 Not counting children and women, 47 there were four thousand men who ate. 48 15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. 49
Matius 17:1-27
Konteks17:1 Six days later 50 Jesus took with him Peter, James, and John the brother of James, 51 and led them privately up a high mountain. 17:2 And he was transfigured before them. 52 His 53 face shone like the sun, and his clothes became white as light. 17:3 Then Moses 54 and Elijah 55 also appeared before them, talking with him. 17:4 So 56 Peter said 57 to Jesus, “Lord, it is good for us to be here. If you want, I will make 58 three shelters 59 – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a 60 bright cloud 61 overshadowed 62 them, and a voice from the cloud said, 63 “This is my one dear Son, 64 in whom I take great delight. Listen to him!” 65 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 66 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When 67 they looked up, all they saw was Jesus alone.
17:9 As they were coming down from the mountain, Jesus commanded them, 68 “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, 69 “Why then do the experts in the law 70 say that Elijah must come first?” 17:11 He 71 answered, “Elijah does indeed come first and will restore all things. 17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In 72 the same way, the Son of Man will suffer at their hands.” 17:13 Then the disciples understood that he was speaking to them about John the Baptist.
17:14 When 73 they came to the crowd, a man came to him, knelt before him, 17:15 and said, “Lord, have mercy on my son, because he has seizures 74 and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but 75 they were not able to heal him.” 17:17 Jesus answered, 76 “You 77 unbelieving 78 and perverse generation! How much longer 79 must I be with you? How much longer must I endure 80 you? 81 Bring him here to me.” 17:18 Then 82 Jesus rebuked 83 the demon and it came out of him, and the boy was healed from that moment. 17:19 Then the disciples came 84 to Jesus privately and said, “Why couldn’t we cast it out?” 17:20 He told them, “It was because of your little faith. I tell you the truth, 85 if you have faith the size of 86 a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing 87 will be impossible for you.”
17:21 [[EMPTY]] 8817:22 When 89 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 90 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 91 they arrived in Capernaum, 92 the collectors of the temple tax 93 came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?” 17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, 94 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 95 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 96 are free. 17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. 97 Take that and give it to them for me and you.”
Matius 1:1
Konteks1:1 This is the record of the genealogy 98 of Jesus Christ, the son of David, the son of Abraham.
Matius 1:1
Konteks1:1 This is the record of the genealogy 99 of Jesus Christ, the son of David, the son of Abraham.
Matius 14:1-36
Konteks14:1 At that time Herod the tetrarch 100 heard reports about Jesus, 14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.” 14:3 For Herod had arrested John, bound him, 101 and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told 102 him, “It is not lawful for you to have her.” 103 14:5 Although 104 Herod 105 wanted to kill John, 106 he feared the crowd because they accepted John as a prophet. 14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod, 14:7 so much that he promised with an oath 107 to give her whatever she asked. 14:8 Instructed by her mother, she said, “Give me the head of John the Baptist here on a platter.” 14:9 Although it grieved the king, 108 because of his oath and the dinner guests he commanded it to be given. 14:10 So 109 he sent and had John beheaded in the prison. 14:11 His 110 head was brought on a platter and given to the girl, and she brought it to her mother. 14:12 Then John’s 111 disciples came and took the body and buried it and went and told Jesus.
14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, 112 they followed him on foot from the towns. 113 14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick. 14:15 When evening arrived, his disciples came to him saying, “This is an isolated place 114 and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 14:16 But he 115 replied, “They don’t need to go. You 116 give them something to eat.” 14:17 They 117 said to him, “We have here only five loaves and two fish.” 14:18 “Bring them here to me,” he replied. 14:19 Then 118 he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, 119 who in turn gave them to the crowds. 120 14:20 They all ate and were satisfied, and they picked up the broken pieces left over, twelve baskets full. 14:21 Not counting women and children, there were about five thousand men who ate.
14:22 Immediately Jesus 121 made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds. 14:23 And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone. 14:24 Meanwhile the boat, already far from land, 122 was taking a beating from the waves because the wind was against it. 14:25 As the night was ending, 123 Jesus came to them walking on the sea. 124 14:26 When 125 the disciples saw him walking on the water 126 they were terrified and said, “It’s a ghost!” and cried out with fear. 14:27 But immediately Jesus 127 spoke to them: 128 “Have courage! It is I. Do not be afraid.” 14:28 Peter 129 said to him, 130 “Lord, if it is you, order me to come to you on the water.” 14:29 So he said, “Come.” Peter got out of the boat, walked on the water, and came toward Jesus. 14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, 131 “Lord, save me!” 14:31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?” 14:32 When they went up into the boat, the wind ceased. 14:33 Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”
14:34 After they had crossed over, they came to land at Gennesaret. 132 14:35 When the people 133 there recognized him, they sent word into all the surrounding area, and they brought all their sick to him. 14:36 They begged him if 134 they could only touch the edge of his cloak, and all who touched it were healed.
Matius 1:1
Konteks1:1 This is the record of the genealogy 135 of Jesus Christ, the son of David, the son of Abraham.
Matius 1:9
Konteks1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah,
Matius 1:1
Konteks1:1 This is the record of the genealogy 136 of Jesus Christ, the son of David, the son of Abraham.
[1:1] 1 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
[15:1] 2 sn See the note on Pharisees in 3:7.
[15:1] 3 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[15:1] 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:1] 5 tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.
[15:2] 6 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 Ë1 579 700 892 1424 pc f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA27 has the pronoun in brackets, indicating doubts as to its authenticity.
[15:2] 7 tn Grk “when they eat bread.”
[15:3] 8 tn Grk “But answering, he said to them.”
[15:4] 9 tc Most
[15:4] 10 sn A quotation from Exod 20:12; Deut 5:16.
[15:4] 11 sn A quotation from Exod 21:17; Lev 20:9.
[15:5] 12 tn Grk “is a gift,” that is, something dedicated to God.
[15:6] 13 tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of
[15:6] tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.
[15:6] sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).
[15:8] 14 tn The term “heart” is a collective singular in the Greek text.
[15:9] 15 sn A quotation from Isa 29:13.
[15:10] 16 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
[15:12] 18 sn See the note on Pharisees in 3:7.
[15:13] 19 tn Grk “And answering, he said.”
[15:14] 20 tc ‡ Most
[15:14] 21 tn Grk “If blind leads blind.”
[15:15] 22 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
[15:16] 23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[15:17] 24 tn Or “into the latrine.”
[15:20] 25 tn Grk “but to eat with unwashed hands does not defile a person.”
[15:21] 26 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[15:21] 27 map For location see Map1 A1; JP3 F3; JP4 F3.
[15:22] 28 tn Grk “And behold a Canaanite.” 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).
[15:22] 29 tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
[15:22] 30 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[15:23] 31 tn Here καί (kai) has been translated as “Then.”
[15:23] 32 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[15:24] 33 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
[15:25] 34 tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
[15:25] 35 tn Grk “she bowed down to him, saying.”
[15:26] 36 tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.
[15:26] 37 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”
[15:26] sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
[15:26] 38 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:28] 40 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
[15:28] 41 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
[15:30] 42 tn Here καί (kai) has been translated as “Then.”
[15:30] 43 tn Here καί (kai) has not been translated.
[15:32] 44 tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA27, however, includes the pronoun, on the basis of the much stronger external evidence.
[15:36] 45 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
[15:37] 46 tn Here καί (kai) has not been translated.
[15:38] 47 tc ‡ Although most witnesses (B C L W Ë13 33 Ï f sys,p,h mae) read “women and children” instead of “children and women,” it is likely that the majority’s reading is a harmonization to Matt 14:21. “Children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ Ë1] 579 lat syc sa bo), and has more compelling internal arguments on its side, suggesting that this is the original reading. NA27, however, agrees with the majority of witnesses.
[15:38] 48 tn Grk “And those eating were four thousand men, apart from children and women.”
[15:39] 49 sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.
[17:1] 50 tn Grk “And after six days.”
[17:1] 51 tn Grk “John his brother” with “his” referring to James.
[17:2] 52 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[17:2] 53 tn Here καί (kai) has not been translated.
[17:3] 54 tn Grk “And behold, Moses.” 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).
[17:3] 55 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[17:4] 56 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
[17:4] 57 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
[17:4] 58 tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C3 D L W Θ [Φ] 0281 Ë[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.
[17:4] 59 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[17:4] sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.
[17:5] 60 tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:5] 61 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 63 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
[17:5] 64 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[17:5] 65 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[17:6] 66 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
[17:8] 67 tn Here δέ (de) has not been translated.
[17:9] 68 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[17:10] 69 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[17:10] 70 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
[17:11] 71 tn Grk “And answering, he said.” This has been simplified in the translation.
[17:12] 72 tn Here καί (kai) has not been translated.
[17:14] 73 tn Here καί (kai) has not been translated.
[17:15] 74 tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
[17:16] 75 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:17] 76 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[17:17] 77 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[17:17] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[17:17] 80 tn Or “put up with.” See Num 11:12; Isa 46:4.
[17:17] 81 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[17:18] 82 tn Here καί (kai) has been translated as “Then.”
[17:18] 83 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[17:19] 84 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.
[17:20] 85 tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.
[17:20] 86 tn Grk “faith as,” “faith like.”
[17:20] 87 tn Here καί (kai) has not been translated.
[17:21] 88 tc Many important
[17:22] 89 tn Here δέ (de) has not been translated.
[17:22] 90 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[17:24] 91 tn Here δέ (de) has not been translated.
[17:24] 92 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:24] 93 tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.
[17:24] sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).
[17:25] 94 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[17:25] 95 sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.
[17:26] 96 sn See the note on the phrase their sons in the previous verse.
[17:27] 97 sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).
[1:1] 98 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
[1:1] 99 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
[14:1] 100 sn A tetrarch, a ruler with rank and authority lower than a king, ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod, tetrarch of Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.
[14:3] 101 tc ‡ Most witnesses (א2 C D L W Z Θ 0106 Ë1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff1 h q). The original wording most likely lacked it, but it has been included here due to English style. NA27 includes the word in brackets, indicating reservations about its authenticity.
[14:4] 102 tn The imperfect tense verb is here rendered with an iterative force.
[14:4] 103 sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
[14:5] 104 tn Here καί (kai) has not been translated.
[14:5] 105 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[14:5] 106 tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.
[14:7] 107 tn The Greek text reads here ὁμολογέω (Jomologew); though normally translated “acknowledge, confess,” BDAG (708 s.v. 1) lists “assure, promise with an oath” for certain contexts such as here.
[14:9] 108 tn Grk “and being grieved, the king commanded.”
[14:9] sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.
[14:10] 109 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:11] 110 tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.
[14:12] 111 tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”
[14:13] 112 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[14:15] 114 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
[14:16] 115 tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek
[14:16] 116 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[14:17] 117 tn Here δέ (de) has not been translated.
[14:19] 118 tn Here καί (kai) has been translated as “Then.”
[14:19] 119 tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.
[14:19] 120 tn Grk “to the disciples, and the disciples to the crowds.”
[14:22] 121 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:24] 122 tn Grk “The boat was already many stades from the land.” A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.
[14:25] 123 tn Grk “In the fourth watch of the night,” that is, between 3 a.m. and 6 a.m.
[14:25] 124 tn Or “on the lake.”
[14:26] 125 tn Here δέ (de) has not been translated.
[14:26] 126 tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).
[14:27] 127 tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff1 syc sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.
[14:27] 128 tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[14:28] 129 tn Here δέ (de) has not been translated.
[14:28] 130 tn Grk “answering him, Peter said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[14:30] 131 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[14:34] 132 sn Gennesaret was a fertile plain south of Capernaum (see also Mark 6:53). The Sea of Galilee was also sometimes known as the Sea of Gennesaret (Luke 5:1).
[14:35] 133 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
[14:36] 134 tn Grk “asked that they might touch.”
[1:1] 135 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
[1:1] 136 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
