Matius 4:12--7:29
Konteks4:12 Now when Jesus 1 heard that John had been imprisoned, 2 he went into Galilee. 4:13 While in Galilee, he moved from Nazareth 3 to make his home in Capernaum 4 by the sea, 5 in the region of Zebulun and Naphtali, 4:14 so that what was spoken by Isaiah the prophet would be fulfilled: 6
4:15 “Land of Zebulun and land of Naphtali,
the way by the sea, beyond the Jordan, Galilee of the Gentiles –
4:16 the people who sit in darkness have seen a great light,
and on those who sit in the region and shadow of death a light has dawned.” 7
4:17 From that time Jesus began to preach this message: 8 “Repent, for the kingdom of heaven is near.”
4:18 As 9 he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). 10 4:19 He said to them, “Follow me, and I will turn you into fishers of people.” 11 4:20 They 12 left their nets immediately and followed him. 13 4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat 14 with Zebedee their father, mending their nets. Then 15 he called them. 4:22 They 16 immediately left the boat and their father and followed him.
4:23 Jesus 17 went throughout all of Galilee, teaching in their synagogues, 18 preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people. 4:24 So a report about him spread throughout Syria. People 19 brought to him all who suffered with various illnesses and afflictions, those who had seizures, 20 paralytics, and those possessed by demons, 21 and he healed them. 4:25 And large crowds followed him from Galilee, the Decapolis, 22 Jerusalem, 23 Judea, and beyond the Jordan River. 24
5:1 When 25 he saw the crowds, he went up the mountain. 26 After he sat down his disciples came to him. 5:2 Then 27 he began to teach 28 them by saying:
5:3 “Blessed 29 are the poor in spirit, 30 for the kingdom of heaven belongs 31 to them.
5:4 “Blessed are those who mourn, for they will be comforted. 32
5:5 “Blessed are the meek, for they will inherit the earth.
5:6 “Blessed are those who hunger 33 and thirst for righteousness, for they will be satisfied.
5:7 “Blessed are the merciful, for they will be shown mercy.
5:8 “Blessed are the pure in heart, for they will see God.
5:9 “Blessed are the peacemakers, for they will be called the children 34 of God.
5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.
5:11 “Blessed are you when people 35 insult you and persecute you and say all kinds of evil things about you falsely 36 on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
5:13 “You are the salt 37 of the earth. But if salt loses its flavor, 38 how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people. 5:14 You are the light of the world. A city located on a hill cannot be hidden. 5:15 People 39 do not light a lamp and put it under a basket 40 but on a lampstand, and it gives light to all in the house. 5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.
5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. 41 5:18 I 42 tell you the truth, 43 until heaven and earth pass away not the smallest letter or stroke of a letter 44 will pass from the law until everything takes place. 5:19 So anyone who breaks one of the least of these commands and teaches others 45 to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law 46 and the Pharisees, 47 you will never enter the kingdom of heaven.
5:21 “You have heard that it was said to an older generation, 48 ‘Do not murder,’ 49 and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother 50 will be subjected to judgment. And whoever insults 51 a brother will be brought before 52 the council, 53 and whoever says ‘Fool’ 54 will be sent 55 to fiery hell. 56 5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. 5:25 Reach agreement 57 quickly with your accuser while on the way to court, 58 or he 59 may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. 5:26 I tell you the truth, 60 you will never get out of there until you have paid the last penny! 61
5:27 “You have heard that it was said, ‘Do not commit adultery.’ 62 5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. 63 5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.
5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ 64 5:32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.
5:33 “Again, you have heard that it was said to an older generation, 65 ‘Do not break an oath, but fulfill your vows to the Lord.’ 66 5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God, 5:35 not by earth, because it is his footstool, and not by Jerusalem, 67 because it is the city of the great King. 5:36 Do not take an oath by your head, because you are not able to make one hair white or black. 5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. 68
5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 69 5:39 But I say to you, do not resist the evildoer. 70 But whoever strikes you on the 71 right cheek, turn the other to him as well. 5:40 And if someone wants to sue you and to take your tunic, 72 give him your coat also. 5:41 And if anyone forces you to go one mile, 73 go with him two. 5:42 Give to the one who asks you, 74 and do not reject 75 the one who wants to borrow from you.
5:43 “You have heard that it was said, ‘Love your neighbor’ 76 and ‘hate your enemy.’ 5:44 But I say to you, love your enemy and 77 pray for those who persecute you, 5:45 so that you may be like 78 your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 5:46 For if you love those who love you, what reward do you have? Even the tax collectors 79 do the same, don’t they? 5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 5:48 So then, be perfect, as your heavenly Father is perfect. 80
6:1 “Be 81 careful not to display your righteousness merely to be seen by people. 82 Otherwise you have no reward with your Father in heaven. 6:2 Thus whenever you do charitable giving, 83 do not blow a trumpet before you, as the hypocrites do in synagogues 84 and on streets so that people will praise them. I tell you the truth, 85 they have their reward. 6:3 But when you do your giving, do not let your left hand know what your right hand is doing, 6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. 86
6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues 87 and on street corners so that people can see them. Truly I say to you, they have their reward. 6:6 But whenever you pray, go into your room, 88 close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. 89 6:7 When 90 you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. 6:8 Do 91 not be like them, for your Father knows what you need before you ask him. 6:9 So pray this way: 92
Our Father 93 in heaven, may your name be honored, 94
6:10 may your kingdom come, 95
may your will be done on earth as it is in heaven.
6:11 Give us today our daily bread, 96
6:12 and forgive us our debts, as we ourselves 97 have forgiven our debtors.
6:13 And do not lead us into temptation, 98 but deliver us from the evil one. 99
6:14 “For if you forgive others 100 their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.
6:16 “When 101 you fast, do not look sullen like the hypocrites, for they make their faces unattractive 102 so that people will see them fasting. I tell you the truth, 103 they have their reward. 6:17 When 104 you fast, put oil on your head and wash your face, 6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.
6:19 “Do not accumulate for yourselves treasures on earth, where moth 105 and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 6:21 For where your 106 treasure 107 is, there your heart will be also.
6:22 “The eye is the lamp of the body. If then your eye is healthy, 108 your whole body will be full of light. 6:23 But if your eye is diseased, 109 your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
6:24 “No one can serve two masters, for either he will hate 110 the one and love the other, or he will be devoted to the one and despise 111 the other. You cannot serve God and money. 112
6:25 “Therefore I tell you, do not worry 113 about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 6:26 Look at the birds in the sky: 114 They do not sow, or reap, or gather into barns, yet your heavenly Father feeds 115 them. Aren’t you more valuable 116 than they are? 6:27 And which of you by worrying can add even one hour to his life? 117 6:28 Why do you worry about clothing? Think about how the flowers 118 of the field grow; they do not work 119 or spin. 6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 6:30 And if this is how God clothes the wild grass, 120 which is here today and tomorrow is tossed into the fire to heat the oven, 121 won’t he clothe you even more, 122 you people of little faith? 6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 6:32 For the unconverted 123 pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom 124 and righteousness, and all these things will be given to you as well. 6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. 125
7:1 “Do not judge so that you will not be judged. 126 7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. 127 7:3 Why 128 do you see the speck 129 in your brother’s eye, but fail to see 130 the beam of wood 131 in your own? 7:4 Or how can you say 132 to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? 7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye. 7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. 133
7:7 “Ask 134 and it will be given to you; seek and you will find; knock and the door 135 will be opened for you. 7:8 For everyone who asks 136 receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 7:9 Is 137 there anyone among you who, if his son asks for bread, will give him a stone? 7:10 Or if he asks for a fish, will give him a snake? 138 7:11 If you then, although you are evil, 139 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 140 to those who ask him! 7:12 In 141 everything, treat others as you would want them 142 to treat you, 143 for this fulfills 144 the law and the prophets.
7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.
7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 145 7:16 You will recognize them by their fruit. Grapes are not gathered 146 from thorns or figs from thistles, are they? 147 7:17 In the same way, every good tree bears good fruit, but the bad 148 tree bears bad fruit. 7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 7:19 Every tree that does not bear good fruit is cut down and thrown into the fire. 7:20 So then, you will recognize them by their fruit.
7:21 “Not everyone who says to me, ‘Lord, Lord,’ 149 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do 150 many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ 151
7:24 “Everyone 152 who hears these words of mine and does them is like 153 a wise man 154 who built his house on rock. 7:25 The rain fell, the flood 155 came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” 156
7:28 When 157 Jesus finished saying these things, the crowds were amazed by his teaching, 7:29 because he taught them like one who had authority, 158 not like their experts in the law. 159
Matius 13:1-58
Konteks13:1 On that day after Jesus went out of the house, he sat by the lake. 13:2 And such a large crowd gathered around him that he got into a boat to sit while 160 the whole crowd stood on the shore. 13:3 He 161 told them many things in parables, 162 saying: “Listen! 163 A sower went out to sow. 164 13:4 And as he sowed, some seeds 165 fell along the path, and the birds came and devoured them. 13:5 Other 166 seeds fell on rocky ground 167 where they did not have much soil. They sprang up quickly because the soil was not deep. 168 13:6 But when the sun came up, they were scorched, and because they did not have sufficient root, they withered. 13:7 Other seeds fell among the thorns, 169 and they grew up and choked them. 170 13:8 But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty. 13:9 The one who has ears had better listen!” 171
13:10 Then 172 the disciples came to him and said, “Why do you speak to them in parables?” 13:11 He replied, 173 “You have been given 174 the opportunity to know 175 the secrets 176 of the kingdom of heaven, but they have not. 13:12 For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. 177 13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand. 13:14 And concerning them the prophecy of Isaiah is fulfilled that says:
‘You will listen carefully 178 yet will never understand,
you will look closely 179 yet will never comprehend.
13:15 For the heart of this people has become dull;
they are hard of hearing,
and they have shut their eyes,
so that they would not see with their eyes
and hear with their ears
and understand with their hearts
and turn, and I would heal them.’ 180
13:16 “But your eyes are blessed 181 because they see, and your ears because they hear. 13:17 For I tell you the truth, 182 many prophets and righteous people longed to see 183 what you see but did not see it, and to hear what you hear but did not hear it.
13:18 “So listen to the parable of the sower: 13:19 When anyone hears the word about the kingdom and does not understand it, the evil one 184 comes and snatches what was sown in his heart; 185 this is the seed sown along the path. 13:20 The 186 seed sown on rocky ground 187 is the person who hears the word and immediately receives it with joy. 13:21 But he has no root in himself and does not endure; 188 when 189 trouble or persecution comes because of the word, immediately he falls away. 13:22 The 190 seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth 191 choke the word, 192 so it produces nothing. 13:23 But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.” 193
13:24 He presented them with another parable: 194 “The kingdom of heaven is like a person who sowed good seed in his field. 13:25 But while everyone was sleeping, an enemy came and sowed weeds 195 among the wheat and went away. 13:26 When 196 the plants sprouted and bore grain, then the weeds also appeared. 13:27 So the slaves 197 of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’ 13:28 He said, ‘An enemy has done this.’ So 198 the slaves replied, ‘Do you want us to go and gather them?’ 13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them. 13:30 Let both grow together until the harvest. At 199 harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then 200 gather 201 the wheat into my barn.”’”
13:31 He gave 202 them another parable: 203 “The kingdom of heaven is like a mustard seed 204 that a man took and sowed in his field. 13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, 205 so that the wild birds 206 come and nest in its branches.” 207
13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with 208 three measures 209 of flour until all the dough had risen.” 210
13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable. 13:35 This fulfilled what was spoken by the prophet: 211
“I will open my mouth in parables,
I will announce what has been hidden from the foundation of the world.” 212
13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.” 13:37 He 213 answered, “The one who sowed the good seed is the Son of Man. 13:38 The field is the world and the good seed are the people 214 of the kingdom. The weeds are the people 215 of the evil one, 13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels. 13:40 As 216 the weeds are collected and burned with fire, so it will be at the end of the age. 13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. 217 13:42 They will throw them into the fiery furnace, 218 where there will be weeping and gnashing of teeth. 13:43 Then the righteous will shine like the sun in the kingdom of their Father. 219 The one who has ears had better listen! 220
13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.
13:45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 13:46 When he found a pearl of great value, he went out and sold everything he had and bought it.
13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish. 13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away. 13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 13:50 and throw them into the fiery furnace, 221 where there will be weeping and gnashing of teeth.
13:51 “Have you understood all these things?” They replied, “Yes.” 13:52 Then he said to them, “Therefore every expert in the law 222 who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”
13:53 Now when 223 Jesus finished these parables, he moved on from there. 13:54 Then 224 he came to his hometown 225 and began to teach the people 226 in their synagogue. 227 They 228 were astonished and said, “Where did this man get such wisdom and miraculous powers? 13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? 229 And aren’t his brothers James, Joseph, Simon, and Judas? 13:56 And aren’t all his sisters here with us? Where did he get all this?” 230 13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.” 13:58 And he did not do many miracles there because of their unbelief.
Matius 19:1--20:34
Konteks19:1 Now when 231 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 232 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 233 came to him in order to test him. They asked, “Is it lawful 234 to divorce a wife for any cause?” 235 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 236 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’? 237 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?” 238 19:8 Jesus 239 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 240 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 241 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 242 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, 243 and some who were made eunuchs 244 by others, 245 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. 246 But the disciples scolded those who brought them. 247 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.” 248 19:15 And he placed his hands on them and went on his way. 249
19:16 Now 250 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, 251 and love your neighbor as yourself.” 252 19:20 The young man said to him, “I have wholeheartedly obeyed 253 all these laws. 254 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 255 to the poor, and you will have treasure 256 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 257
19:23 Then Jesus said to his disciples, “I tell you the truth, 258 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 259 it is easier for a camel 260 to go through the eye of a needle 261 than for a rich person to enter into the kingdom of God.” 19:25 The 262 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 263 19:26 Jesus 264 looked at them and replied, “This is impossible for mere humans, 265 but for God all things are possible.” 19:27 Then Peter said 266 to him, “Look, 267 we have left everything to follow you! 268 What then will there be for us?” 19:28 Jesus 269 said to them, “I tell you the truth: 270 In the age when all things are renewed, 271 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 272 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 273 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 274 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, 275 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 276 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 277 he went out again about noon and three o’clock that afternoon, 278 he did the same thing. 20:6 And about five o’clock that afternoon 279 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 280 it was evening 281 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 282 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. 283 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 284 they received it, they began to complain 285 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 286 replied to one of them, 287 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 288 20:14 Take what is yours and go. I 289 want to give to this last man 290 the same as I gave to you. 20:15 Am I not 291 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 292 20:16 So the last will be first, and the first last.”
20:17 As Jesus was going up to Jerusalem, 293 he took the twelve 294 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. 295 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 296 and crucified. 297 Yet 298 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. 299 20:21 He said to her, “What do you want?” She replied, 300 “Permit 301 these two sons of mine to sit, one at your 302 right hand and one at your left, in your kingdom.” 20:22 Jesus 303 answered, “You don’t know what you are asking! 304 Are you able to drink the cup I am about to drink?” 305 They said to him, “We are able.” 306 20:23 He told them, “You will drink my cup, 307 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 308 when the other ten 309 heard this, 310 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 311 – 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 312 for many.”
20:29 As they were leaving Jericho, 313 a large crowd followed them. 20:30 Two 314 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 315 “Have mercy 316 on us, Lord, Son of David!” 317 20:31 The 318 crowd scolded 319 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 320 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.
[4:12] 2 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[4:13] 3 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[4:13] 4 tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.”
[4:13] sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.
[4:13] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:13] sn By the sea refers to the Sea of Galilee.
[4:14] 6 tn The redundant participle λέγοντος (legontos) has not been translated here.
[4:16] 7 sn A quotation from Isa 9:1.
[4:18] 9 tn Here δέ (de) has not been translated.
[4:18] 10 tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.
[4:19] 11 tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”
[4:19] sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.
[4:20] 12 tn Here δέ (de) has not been translated.
[4:20] 13 sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[4:21] 14 tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.
[4:21] 15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:22] 16 tn Here δέ (de) has not been translated.
[4:23] 18 sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[4:24] 19 tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).
[4:24] 20 tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), 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).
[4:24] 21 tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.
[4:25] 22 tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:25] sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
[4:25] 23 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:25] 24 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”).
[5:1] 25 tn Here δέ (de) has not been translated.
[5:1] 26 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").
[5:1] sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[5:2] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:2] 28 tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.
[5:3] 29 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[5:3] 30 sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[5:3] 31 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.
[5:4] 32 sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
[5:6] 33 sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
[5:9] 34 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).
[5:11] 35 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.
[5:11] 36 tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
[5:13] 37 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[5:13] 38 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[5:15] 39 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
[5:15] 40 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[5:17] 41 tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.
[5:18] 42 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
[5:18] 43 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:18] 44 tn Grk “Not one iota or one serif.”
[5:18] sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).
[5:19] 45 tn Grk “teaches men” ( in a generic sense, people).
[5:20] 46 tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[5:20] 47 sn See the note on Pharisees in 3:7.
[5:21] 48 tn Grk “to the ancient ones.”
[5:21] 49 sn A quotation from Exod 20:13; Deut 5:17.
[5:22] 50 tc The majority of
[5:22] 51 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
[5:22] 52 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 53 tn Grk “the Sanhedrin.”
[5:22] 54 tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).
[5:22] 55 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 56 tn Grk “the Gehenna of fire.”
[5:22] sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[5:25] 57 tn Grk “Make friends.”
[5:25] 58 tn The words “to court” are not in the Greek text but are implied.
[5:25] 59 tn Grk “the accuser.”
[5:26] 60 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:26] 61 tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.
[5:26] sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.
[5:27] 62 sn A quotation from Exod 20:14; Deut 5:17.
[5:29] 63 sn On this word here and in the following verse, see the note on the word hell in 5:22.
[5:31] 64 sn A quotation from Deut 24:1.
[5:33] 65 tn Grk “the ancient ones.”
[5:33] 66 sn A quotation from Lev 19:12.
[5:35] 67 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:37] 68 tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.
[5:38] 69 sn A quotation from Exod 21:24; Lev 24:20.
[5:39] 70 tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
[5:39] 71 tc ‡ Many
[5:40] 72 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[5:41] 73 sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.
[5:42] 74 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
[5:42] 75 tn Grk “do not turn away from.”
[5:43] 76 sn A quotation from Lev 19:18.
[5:44] 77 tc Most
[5:45] 78 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
[5:46] 79 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[5:48] 80 sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
[6:1] 81 tc ‡ Several
[6:1] 82 tn Grk “before people in order to be seen by them.”
[6:2] 83 tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).
[6:2] 84 sn See the note on synagogues in 4:23.
[6:2] 85 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:4] 86 tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë1,13 33 al).
[6:5] 87 sn See the note on synagogues in 4:23.
[6:6] 88 sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[6:6] 89 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
[6:7] 90 tn Here δέ (de) has not been translated.
[6:8] 91 tn Grk “So do not.” Here οὖν (oun) has not been translated.
[6:9] 92 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[6:9] 93 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[6:9] 94 tn Grk “hallowed be your name.”
[6:10] 95 sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[6:11] 96 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.
[6:12] 97 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
[6:13] 98 tn Or “into a time of testing.”
[6:13] sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
[6:13] 99 tc Most
[6:13] tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.
[6:14] 100 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”
[6:16] 101 tn Here δέ (de) has not been translated.
[6:16] 102 tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
[6:16] 103 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:17] 104 tn Here δέ (de) has not been translated.
[6:19] 105 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[6:21] 106 tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.
[6:21] 107 sn Seeking heavenly treasure means serving others and honoring God by doing so.
[6:22] 108 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[6:23] 109 tn Or “if your eye is sick” (L&N 23.149).
[6:23] sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
[6:24] 110 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[6:24] 111 tn Or “and treat [the other] with contempt.”
[6:24] 112 tn Grk “God and mammon.”
[6:24] sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
[6:25] 113 tn Or “do not be anxious,” and so throughout the rest of this paragraph.
[6:26] 114 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[6:26] 115 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[6:26] 116 tn Grk “of more value.”
[6:27] 117 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[6:28] 118 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[6:28] 119 tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.
[6:30] 120 tn Grk “grass of the field.”
[6:30] 121 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[6:30] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[6:30] 122 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[6:32] 123 tn Or “unbelievers”; Grk “Gentiles.”
[6:33] 124 tc ‡ Most
[6:33] sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[6:34] 125 tn Grk “Sufficient for the day is its evil.”
[7:1] 126 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.
[7:2] 127 tn Grk “by [the measure] with which you measure it will be measured to you.”
[7:3] 128 tn Here δέ (de) has not been translated.
[7:3] 129 sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.
[7:3] 130 tn Or “do not notice.”
[7:3] 131 sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
[7:4] 132 tn Grk “how will you say?”
[7:6] 133 tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
[7:7] 134 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[7:7] 135 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
[7:8] 136 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.
[7:9] 137 tn Grk “Or is there.”
[7:10] 138 sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”
[7:11] 139 tn The participle ὄντες (ontes) has been translated concessively.
[7:11] 140 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
[7:12] 141 tn Grk “Therefore in.” Here οὖν (oun) has not been translated.
[7:12] 142 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[7:12] 143 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.
[7:15] 145 sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
[7:16] 146 tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
[7:16] 147 sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
[7:17] 148 tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).
[7:21] 149 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[7:22] 150 tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.
[7:23] 151 tn Grk “workers of lawlessness.”
[7:24] 152 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
[7:24] 153 tn Grk “will be like.” The same phrase occurs in v. 26.
[7:24] 154 tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.
[7:25] 155 tn Grk “the rivers.”
[7:27] 156 tn Grk “and great was its fall.”
[7:28] 157 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[7:29] 158 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[7:29] 159 tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.
[13:2] 160 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
[13:3] 161 tn Here καί (kai) has not been translated.
[13:3] 162 sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
[13:3] 164 sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.
[13:4] 165 tn In Matthew’s version of this parable, plural pronouns are used to refer to the seed in v. 4 (ἅ…αὐτά [Ja…auta]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like ἔπεσεν [epesen]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1-9; Luke 8:4-8).
[13:5] 166 tn Here and in vv. 7 and 8 δέ (de) has not been translated.
[13:5] 167 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
[13:5] 168 tn Grk “it did not have enough depth of earth.”
[13:7] 169 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[13:7] 170 sn That is, crowded out the good plants.
[13:9] 171 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:43; Mark 4:9, 23; Luke 8:8, 14:35).
[13:10] 172 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:11] 173 tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:11] 174 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[13:11] 175 tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[13:11] 176 tn Grk “the mysteries.”
[13:11] sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[13:12] 177 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
[13:14] 178 tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).
[13:14] 179 tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.
[13:15] 180 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[13:16] 181 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation.
[13:17] 182 tn Grk “truly (ἀμήν, amhn) I say to you.”
[13:17] 183 sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[13:19] 184 sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[13:19] 185 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[13:20] 186 tn Here δέ (de) has not been translated.
[13:20] 187 tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.
[13:21] 188 tn Grk “is temporary.”
[13:21] 189 tn Here δέ (de) has not been translated.
[13:22] 190 tn Here δέ (de) has not been translated.
[13:22] 191 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
[13:22] 192 sn That is, their concern for spiritual things is crowded out by material things.
[13:23] 193 tn The Greek is difficult to translate because it switches from a generic “he” to three people within this generic class (thus, something like: “Who indeed bears fruit and yields, in one instance a hundred times, in another, sixty times, in another, thirty times”).
[13:24] 194 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:25] 195 tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).
[13:26] 196 tn Here δέ (de) has not been translated.
[13:27] 197 tn See the note on the word “slave” in 8:9.
[13:28] 198 tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.
[13:30] 199 tn Here καί (kai) has not been translated.
[13:30] 201 tn Grk “burned, but gather.”
[13:31] 202 tn Grk “put before.”
[13:31] 203 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:31] 204 sn The mustard seed was noted for its tiny size.
[13:32] 205 sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.
[13:32] 206 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[13:32] 207 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[13:33] 209 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
[13:33] 210 tn Grk “it was all leavened.”
[13:33] sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
[13:35] 211 tc A few important
[13:35] tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.
[13:35] 212 sn A quotation from Ps 78:2.
[13:37] 213 tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:38] 214 tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”
[13:38] 215 tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.
[13:40] 216 tn Grk “Therefore as.” Here οὖν (oun) has not been translated.
[13:41] 217 tn Grk “the ones who practice lawlessness.”
[13:42] 218 sn A quotation from Dan 3:6.
[13:43] 219 sn An allusion to Dan 12:3.
[13:43] 220 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).
[13:50] 221 sn An allusion to Dan 3:6.
[13:52] 222 tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].
[13:53] 223 tn Grk “Now it happened that when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[13:54] 224 tn Here καί (kai) has been translated as “Then.”
[13:54] 225 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
[13:54] 226 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[13:54] 227 sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
[13:54] 228 tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.
[13:55] 229 sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).
[13:56] 230 tn Grk “Where did he get these things?”
[19:1] 231 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] 232 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] 233 tn Grk “And Pharisees.”
[19:3] sn See the note on Pharisees in 3:7.
[19:3] 234 tc ‡ Most
[19:3] 235 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] 236 sn A quotation from Gen 1:27; 5:2.
[19:5] 237 sn A quotation from Gen 2:24.
[19:7] 238 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] 239 tc A few important
[19:8] tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[19:8] 240 tn Grk “heart” (a collective singular).
[19:10] 241 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 242 tn Here δέ (de) has not been translated.
[19:12] 243 tn Grk “from the womb of the mother” (an idiom).
[19:12] 244 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] 246 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 247 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] 248 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] 249 tn Grk “went from there.”
[19:16] 250 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] 251 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 252 sn A quotation from Lev 19:18.
[19:20] 253 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] 254 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] 255 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] 256 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] 257 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 258 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 259 tn Grk “I say to you.”
[19:24] 260 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] 261 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] 262 tn Here δέ (de) has not been translated.
[19:25] 263 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 264 tn Here δέ (de) has not been translated.
[19:26] 265 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] 266 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 267 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 268 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 269 tn Here δέ (de) has not been translated.
[19:28] 270 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 271 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] 272 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] 273 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] 274 sn The term landowner here refers to the owner and manager of a household.
[20:2] 275 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] 276 tn Grk “about the third hour.”
[20:5] 277 tn Here δέ (de) has not been translated.
[20:5] 278 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 279 tn Grk “about the eleventh hour.”
[20:8] 280 tn Here δέ (de) has not been translated.
[20:8] 281 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 282 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] 283 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 284 tn Here δέ (de) has not been translated.
[20:11] 285 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 286 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 287 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] 288 tn Grk “for a denarius a day.”
[20:14] 289 tn Here δέ (de) has not been translated.
[20:14] 290 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 291 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] 292 tn Grk “Is your eye evil because I am good?”
[20:17] 293 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 294 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] 295 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 296 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] 297 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] 298 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[20:20] 299 tn Grk “asked something from him.”
[20:21] 300 tn Grk “said to him.”
[20:21] 301 tn Grk “Say that.”
[20:21] 302 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] 303 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] 304 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] 305 tc Most
[20:22] 306 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] 307 tc See the tc note on “about to drink” in v. 22.
[20:24] 308 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:24] 310 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] 311 tn See the note on the word “slave” in 8:9.
[20:28] 312 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] 313 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:30] 314 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] 315 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[20:30] 316 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] 317 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] 318 tn Here δέ (de) has not been translated.
[20:31] 319 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] 320 tc ‡ The majority of
