Matius 21:1--25:46
Konteks21:1 Now 1 when they approached Jerusalem 2 and came to Bethphage, 3 at the Mount of Olives, 4 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 5 Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me. 21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ 6 and he will send them at once.” 21:4 This 7 took place to fulfill what was spoken by the prophet: 8
21:5 “Tell the people of Zion, 9
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 10
21:6 So 11 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 12 on them, and he sat on them. 21:8 A 13 very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road. 21:9 The crowds that went ahead of him and those following kept shouting, 14 “Hosanna 15 to the Son of David! Blessed is the one who comes in the name of the Lord! 16 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 17 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 18 in Galilee.”
21:12 Then 19 Jesus entered the temple area 20 and drove out all those who were selling and buying in the temple courts, 21 and turned over the tables of the money changers and the chairs of those selling doves. 21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ 22 but you are turning it into a den 23 of robbers!” 24
21:14 The blind and lame came to him in the temple courts, and he healed them. 21:15 But when the chief priests and the experts in the law 25 saw the wonderful things he did and heard the children crying out in the temple courts, 26 “Hosanna to the Son of David,” they became indignant 21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” 27 21:17 And leaving them, he went out of the city to Bethany and spent the night there.
21:18 Now early in the morning, as he returned to the city, he was hungry. 21:19 After noticing a fig tree 28 by the road he went to it, but found nothing on it except leaves. He said to it, “Never again will there be fruit from you!” And the fig tree withered at once. 21:20 When the disciples saw it they were amazed, saying, “How did the fig tree wither so quickly?” 21:21 Jesus 29 answered them, “I tell you the truth, 30 if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen. 21:22 And whatever you ask in prayer, if you believe, 31 you will receive.”
21:23 Now after Jesus 32 entered the temple courts, 33 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 34 are you doing these things, and who gave you this authority?” 21:24 Jesus 35 answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things. 21:25 Where did John’s baptism come from? From heaven or from people?” 36 They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.” 21:27 So 37 they answered Jesus, 38 “We don’t know.” 39 Then he said to them, “Neither will I tell you 40 by what authority 41 I am doing these things.
21:28 “What 42 do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’ 21:29 The boy answered, 43 ‘I will not.’ But later he had a change of heart 44 and went. 21:30 The father 45 went to the other son and said the same thing. This boy answered, 46 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 47 Jesus said to them, “I tell you the truth, 48 tax collectors 49 and prostitutes will go ahead of you into the kingdom of God! 21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although 50 you saw this, you did not later change your minds 51 and believe him.
21:33 “Listen to another parable: There was a landowner 52 who planted a vineyard. 53 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 54 he leased it to tenant farmers 55 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 56 to the tenants to collect his portion of the crop. 57 21:35 But the tenants seized his slaves, beat one, 58 killed another, and stoned another. 21:36 Again he sent other slaves, more than the first, and they treated them the same way. 21:37 Finally he sent his son to them, 59 saying, ‘They will respect my son.’ 21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’ 21:39 So 60 they seized him, 61 threw him out of the vineyard, 62 and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?” 21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”
21:42 Jesus said to them, “Have you never read in the scriptures:
‘The stone the builders rejected has become the cornerstone. 63
This is from the Lord, and it is marvelous in our eyes’? 64
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 65 who will produce its fruit. 21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” 66 21:45 When 67 the chief priests and the Pharisees 68 heard his parables, they realized that he was speaking about them. 21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds 69 regarded him as a prophet.
22:1 Jesus spoke 70 to them again in parables, saying: 22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son. 22:3 He sent his slaves 71 to summon those who had been invited to the banquet, but they would not come. 22:4 Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready. 72 My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ 22:5 But they were indifferent and went away, one to his farm, another to his business. 22:6 The 73 rest seized his slaves, insolently mistreated them, and killed them. 22:7 The 74 king was furious! He sent his soldiers, and they put those murderers to death 75 and set their city 76 on fire. 22:8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. 22:9 So go into the main streets and invite everyone you find to the wedding banquet.’ 22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. 22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. 22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. 77 22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’ 22:14 For many are called, but few are chosen.”
22:15 Then the Pharisees 78 went out and planned together to entrap him with his own words. 79 22:16 They sent to him their disciples along with the Herodians, 80 saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. 81 You do not court anyone’s favor because you show no partiality. 82 22:17 Tell us then, what do you think? Is it right 83 to pay taxes 84 to Caesar 85 or not?”
22:18 But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me? 22:19 Show me the coin used for the tax.” So 86 they brought him a denarius. 87 22:20 Jesus 88 said to them, “Whose image 89 is this, and whose inscription?” 22:21 They replied, 90 “Caesar’s.” He said to them, 91 “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 92 22:22 Now when they heard this they were stunned, 93 and they left him and went away.
22:23 The same day Sadducees 94 (who say there is no resurrection) 95 came to him and asked him, 96 22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children 97 for his brother.’ 98 22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother. 22:26 The second did the same, and the third, down to the seventh. 22:27 Last 99 of all, the woman died. 22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” 100 22:29 Jesus 101 answered them, “You are deceived, 102 because you don’t know the scriptures or the power of God. 22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels 103 in heaven. 22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, 104 22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 105 He is not the God of the dead but of the living!” 106 22:33 When the crowds heard this, they were amazed at his teaching.
22:34 Now when the Pharisees 107 heard that he had silenced the Sadducees, 108 they assembled together. 109 22:35 And one of them, an expert in religious law, 110 asked him a question to test 111 him: 22:36 “Teacher, which commandment in the law is the greatest?” 112 22:37 Jesus 113 said to him, “‘Love 114 the Lord your God with all your heart, with all your soul, and with all your mind.’ 115 22:38 This is the first and greatest 116 commandment. 22:39 The second is like it: ‘Love your neighbor as yourself.’ 117 22:40 All the law and the prophets depend 118 on these two commandments.”
22:41 While 119 the Pharisees 120 were assembled, Jesus asked them a question: 121 22:42 “What do you think about the Christ? 122 Whose son is he?” They said, “The son of David.” 123 22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,
22:44 ‘The Lord said to my lord, 124
“Sit at my right hand,
until I put your enemies under your feet”’? 125
22:45 If David then calls him ‘Lord,’ how can he be his son?” 126 22:46 No one 127 was able to answer him a word, and from that day on no one dared to question him any longer.
23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The 128 experts in the law 129 and the Pharisees 130 sit on Moses’ seat. 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. 131 23:4 They 132 tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They 133 do all their deeds to be seen by people, for they make their phylacteries 134 wide and their tassels 135 long. 23:6 They 136 love the place of honor at banquets and the best seats in the synagogues 137 23:7 and elaborate greetings 138 in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. 139 23:11 The 140 greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
23:13 “But woe to you, experts in the law 141 and you Pharisees, hypocrites! 142 You keep locking people out of the kingdom of heaven! 143 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 14423:15 “Woe to you, experts in the law 145 and you Pharisees, hypocrites! You cross land and sea to make one convert, 146 and when you get one, 147 you make him twice as much a child of hell 148 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 149 But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. 150 But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.
23:23 “Woe to you, experts in the law 151 and you Pharisees, hypocrites! You give a tenth 152 of mint, dill, and cumin, 153 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 154 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 155
23:25 “Woe to you, experts in the law 156 and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, 157 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 158 and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 159 23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
23:29 “Woe to you, experts in the law 160 and you Pharisees, hypocrites! You 161 build tombs for the prophets and decorate the graves 162 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 163 we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? 164
23:34 “For this reason I 165 am sending you prophets and wise men and experts in the law, 166 some of whom you will kill and crucify, 167 and some you will flog 168 in your synagogues 169 and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 170 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 171 this generation will be held responsible for all these things! 172
23:37 “O Jerusalem, Jerusalem, 173 you who kill the prophets and stone those who are sent to you! 174 How often I have longed 175 to gather your children together as a hen gathers her chicks under her wings, but 176 you would have none of it! 177 23:38 Look, your house is left to you desolate! 23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” 178
24:1 Now 179 as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. 180 24:2 And he said to them, 181 “Do you see all these things? I tell you the truth, 182 not one stone will be left on another. 183 All will be torn down!” 184
24:3 As 185 he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things 186 happen? And what will be the sign of your coming and of the end of the age?” 24:4 Jesus answered them, 187 “Watch out 188 that no one misleads you. 24:5 For many will come in my name, saying, ‘I am the Christ,’ 189 and they will mislead many. 24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. 190 24:7 For nation will rise up in arms 191 against nation, and kingdom against kingdom. And there will be famines 192 and earthquakes 193 in various places. 24:8 All 194 these things are the beginning of birth pains.
24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations 195 because of my name. 196 24:10 Then many will be led into sin, 197 and they will betray one another and hate one another. 24:11 And many false prophets will appear and deceive 198 many, 24:12 and because lawlessness will increase so much, the love of many will grow cold. 24:13 But the person who endures to the end will be saved. 199 24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, 200 and then the end will come.
24:15 “So when you see the abomination of desolation 201 – spoken about by Daniel the prophet – standing in the holy place (let the reader understand), 24:16 then those in Judea must flee 202 to the mountains. 24:17 The one on the roof 203 must not come down 204 to take anything out of his house, 24:18 and the one in the field must not turn back to get his cloak. 24:19 Woe 205 to those who are pregnant and to those who are nursing their babies in those days! 24:20 Pray 206 that your flight may not be in winter or on a Sabbath. 24:21 For then there will be great suffering 207 unlike anything that has happened 208 from the beginning of the world until now, or ever will happen. 24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short. 24:23 Then if anyone says to you, ‘Look, here is the Christ!’ 209 or ‘There he is!’ do not believe him. 24:24 For false messiahs 210 and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. 24:25 Remember, 211 I have told you ahead of time. 24:26 So then, if someone 212 says to you, ‘Look, he is in the wilderness,’ 213 do not go out, or ‘Look, he is in the inner rooms,’ do not believe him. 24:27 For just like the lightning 214 comes from the east and flashes to the west, so the coming of the Son of Man will be. 24:28 Wherever the corpse is, there the vultures 215 will gather. 216
24:29 “Immediately 217 after the suffering 218 of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. 219 24:30 Then 220 the sign of the Son of Man will appear in heaven, 221 and 222 all the tribes of the earth will mourn. They 223 will see the Son of Man arriving on the clouds of heaven 224 with power and great glory. 24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven 225 to the other.
24:32 “Learn 226 this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 24:33 So also you, when you see all these things, know 227 that he is near, right at the door. 24:34 I tell you the truth, 228 this generation 229 will not pass away until all these things take place. 24:35 Heaven and earth will pass away, but my words will never pass away. 230
24:36 “But as for that day and hour no one knows it – not even the angels in heaven 231 – except the Father alone. 24:37 For just like the days of Noah 232 were, so the coming of the Son of Man will be. 24:38 For in those days before the flood, people 233 were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 24:39 And they knew nothing until the flood came and took them all away. 234 It will be the same at the coming of the Son of Man. 235 24:40 Then there will be two men in the field; one will be taken and one left. 236 24:41 There will be two women grinding grain with a mill; 237 one will be taken and one left.
24:42 “Therefore stay alert, because you do not know on what day 238 your Lord will come. 24:43 But understand this: If the owner of the house had known at what time of night the thief 239 was coming, he would have been alert and would not have let his house be broken into. 24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. 240
24:45 “Who then is the faithful and wise slave, 241 whom the master has put in charge of his household, to give the other slaves 242 their food at the proper time? 24:46 Blessed is that slave whom the master finds at work 243 when he comes. 24:47 I tell you the truth, 244 the master 245 will put him in charge of all his possessions. 24:48 But if 246 that evil slave should say to himself, 247 ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, 248 and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 25:2 Five 249 of the virgins 250 were foolish, and five were wise. 25:3 When 251 the foolish ones took their lamps, they did not take extra 252 olive oil 253 with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When 254 the bridegroom was delayed a long time, they all became drowsy and fell asleep. 25:6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ 255 25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The 256 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. 257 ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then 258 the door was shut. 25:11 Later, 259 the other virgins came too, saying, ‘Lord, lord! Let us in!’ 260 25:12 But he replied, 261 ‘I tell you the truth, 262 I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. 263
25:14 “For it is like a man going on a journey, who summoned his slaves 264 and entrusted his property to them. 25:15 To 265 one he gave five talents, 266 to another two, and to another one, each according to his ability. Then he went on his journey. 25:16 The one who had received five talents went off right away and put his money to work 267 and gained five more. 25:17 In the same way, the one who had two gained two more. 25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it. 25:19 After 268 a long time, the master of those slaves came and settled his accounts with them. 25:20 The 269 one who had received the five talents came and brought five more, saying, ‘Sir, 270 you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, 271 ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The 272 one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25:25 so 273 I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ 25:26 But his master answered, 274 ‘Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? 25:27 Then you should have deposited my money with the bankers, 275 and on my return I would have received my money back with interest! 276 25:28 Therefore take the talent from him and give it to the one who has ten. 277 25:29 For the one who has will be given more, 278 and he will have more than enough. But the one who does not have, even what he has will be taken from him. 279 25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’
25:31 “When 280 the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All 281 the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He 282 will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, 283 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 284 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 285 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 286 ‘I tell you the truth, 287 just as you did it for one of the least of these brothers or sisters 288 of mine, you did it for me.’
25:41 “Then he will say 289 to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, 290 ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, 291 ‘I tell you the truth, 292 just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”
[21:1] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 3 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[21:1] 4 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[21:2] 5 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 6 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 7 tn Here δέ (de) has not been translated.
[21:4] 8 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 9 tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
[21:5] 10 tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.
[21:6] 11 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 12 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 13 tn Here δέ (de) has not been translated.
[21:9] 14 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 15 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[21:9] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[21:9] 16 sn A quotation from Ps 118:25-26.
[21:10] 17 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 18 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 20 tn Grk “the temple.”
[21:12] sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
[21:12] 21 tn Grk “the temple.”
[21:12] sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[21:13] 22 sn A quotation from Isa 56:7.
[21:13] 23 tn Or “a hideout” (see L&N 1.57).
[21:13] 24 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[21:15] 25 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 26 tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.
[21:16] 27 sn A quotation from Ps 8:2.
[21:19] 28 tn Grk “one fig tree.”
[21:19] sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[21:21] 29 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 30 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 31 tn Grk “believing”; the participle here is conditional.
[21:23] 33 tn Grk “the temple.”
[21:23] 34 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 35 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[21:25] 36 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[21:25] sn The question is whether John’s ministry was of divine or human origin.
[21:27] 37 tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.
[21:27] 38 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 39 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.
[21:27] 40 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[21:27] 41 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.
[21:28] 42 tn Here δέ (de) has not been translated.
[21:29] 43 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.
[21:29] 44 tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.
[21:30] 45 tn “And he”; here δέ (de) has not been translated.
[21:30] 46 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.
[21:31] 47 tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western
[21:31] 48 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 49 sn See the note on tax collectors in 5:46.
[21:32] 50 tn Here δέ (de) has not been translated.
[21:32] 51 sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.
[21:33] 52 tn The term here refers to the owner and manager of a household.
[21:33] 53 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[21:33] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 55 sn The leasing of land to tenant farmers was common in this period.
[21:34] 56 tn See the note on the word “slave” in 8:9.
[21:34] sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.
[21:34] 57 tn Grk “to collect his fruits.”
[21:35] 58 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 59 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 60 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.
[21:39] 61 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 62 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 63 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[21:42] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[21:42] 64 sn A quotation from Ps 118:22-23.
[21:43] 65 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 66 tc A few witnesses, especially of the Western text (D 33 it sys Or Eussyr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë1,13 Ï lat syc,p,h co and should be included as authentic.
[21:44] tn Grk “on whomever it falls, it will crush him.”
[21:44] sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
[21:45] 67 tn Here καί (kai) has not been translated.
[21:45] 68 sn See the note on Pharisees in 3:7.
[21:46] 69 tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.
[22:1] 70 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
[22:3] 71 tn See the note on the word “slave” in 8:9.
[22:4] 72 tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
[22:6] 73 tn Here δέ (de) has not been translated.
[22:7] 74 tn Here δέ (de) has not been translated.
[22:7] 75 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
[22:7] 76 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.
[22:12] 77 tn Grk “he was silent.”
[22:15] 78 sn See the note on Pharisees in 3:7.
[22:15] 79 tn Grk “trap him in word.”
[22:16] 80 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some
[22:16] 81 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
[22:16] 82 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
[22:17] 83 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[22:17] 84 tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.
[22:17] sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
[22:17] 85 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[22:19] 86 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[22:19] 87 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[22:19] sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.
[22:20] 88 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.
[22:20] 89 tn Or “whose likeness.”
[22:20] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[22:21] 90 tn Grk “they said to him.”
[22:21] 91 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
[22:21] 92 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[22:22] 93 tn Grk “they were amazed; they marveled.”
[22:23] 94 sn See the note on Sadducees in 3:7.
[22:23] 95 sn This remark is best regarded as a parenthetical note by the author.
[22:23] 96 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[22:24] 97 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
[22:24] 98 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[22:27] 99 tn Here δέ (de) has not been translated.
[22:28] 100 tn Grk “For all had her.”
[22:29] 101 tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[22:29] 102 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[22:30] 103 tc Most witnesses have “of God” after “angels,” although some
[22:30] sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[22:31] 104 tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.
[22:32] 105 sn A quotation from Exod 3:6.
[22:32] 106 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[22:34] 107 sn See the note on Pharisees in 3:7.
[22:34] 108 sn See the note on Sadducees in 3:7.
[22:34] 109 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
[22:35] 110 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
[22:35] 111 tn Grk “testing.” The participle, however, is telic in force.
[22:36] 112 tn Or possibly “What sort of commandment in the law is great?”
[22:37] 113 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[22:37] 114 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[22:37] 115 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[22:38] 116 tn Grk “the great and first.”
[22:39] 117 sn A quotation from Lev 19:18.
[22:40] 118 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
[22:41] 119 tn Here δέ (de) has not been translated.
[22:41] 120 sn See the note on Pharisees in 3:7.
[22:41] 121 tn Grk “asked them a question, saying.” The participle λέγων (legwn) is somewhat redundant here in contemporary English and has not been translated.
[22:42] 122 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:42] sn See the note on Christ in 1:16.
[22:42] 123 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[22:44] 124 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[22:44] 125 sn A quotation from Ps 110:1.
[22:45] 126 tn Grk “how is he his son?”
[22:46] 127 tn Here καί (kai) has not been translated.
[23:2] 128 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[23:2] 129 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:2] 130 sn See the note on Pharisees in 3:7.
[23:3] 131 tn Grk “for they say and do not do.”
[23:4] 132 tn Here δέ (de) has not been translated.
[23:5] 133 tn Here δέ (de) has not been translated.
[23:5] 134 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
[23:5] 135 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”
[23:5] sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).
[23:6] 136 tn Here δέ (de) has not been translated.
[23:6] 137 sn See the note on synagogues in 4:23.
[23:7] 138 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[23:10] 139 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:10] sn See the note on Christ in 1:16.
[23:11] 140 tn Here δέ (de) has not been translated.
[23:13] 141 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 142 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
[23:13] 143 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 144 tc The most important
[23:15] 145 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 146 tn Or “one proselyte.”
[23:15] 147 tn Grk “when he becomes [one].”
[23:15] 148 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
[23:15] sn See the note on the word hell in 5:22.
[23:16] 149 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 150 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 151 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 152 tn Or “you tithe mint.”
[23:23] 153 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 154 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[23:24] 155 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 156 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 157 tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 Ë13 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë1 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* Ë13 al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.
[23:27] 158 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 159 sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.
[23:29] 160 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 161 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 162 tn Or perhaps “the monuments” (see L&N 7.75-76).
[23:30] 163 tn Grk “fathers” (so also in v. 32).
[23:33] 164 tn Grk “the judgment of Gehenna.”
[23:33] sn See the note on the word hell in 5:22.
[23:34] 165 tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[23:34] 166 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 167 sn See the note on crucified in 20:19.
[23:34] 168 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[23:34] 169 sn See the note on synagogues in 4:23.
[23:35] 170 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[23:36] 171 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:36] 172 tn Grk “all these things will come on this generation.”
[23:37] 173 sn The double use of the city’s name betrays intense emotion.
[23:37] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:37] 174 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[23:37] 175 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[23:37] 176 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[23:37] 177 tn Grk “you were not willing.”
[23:39] 178 sn A quotation from Ps 118:26.
[24:1] 179 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[24:1] 180 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[24:2] 181 tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.
[24:2] 182 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:2] 183 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[24:2] 184 tn Grk “not one stone will be left here on another which will not be thrown down.”
[24:3] 185 tn Here δέ (de) has not been translated.
[24:3] 186 sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[24:4] 187 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[24:4] 188 tn Or “Be on guard.”
[24:5] 189 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:5] sn See the note on Christ in 1:16.
[24:6] 190 tn Grk “it is not yet the end.”
[24:7] 191 tn For the translation “rise up in arms” see L&N 55.2.
[24:7] 192 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[24:7] 193 tc Most witnesses (C Θ 0102 Ë1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
[24:8] 194 tn Here δέ (de) has not been translated.
[24:9] 195 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:9] 196 sn See Matt 5:10-12; 1 Cor 1:25-31.
[24:10] 197 tn Or “many will fall away.” This could also refer to apostasy.
[24:11] 198 tn Or “and lead many astray.”
[24:13] 199 sn But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
[24:14] 200 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:15] 201 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[24:16] 202 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[24:17] 203 sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[24:17] 204 sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.
[24:19] 205 tn Here δέ (de) has not been translated.
[24:20] 206 tn Here δέ (de) has not been translated.
[24:21] 207 tn Traditionally, “great tribulation.”
[24:21] 208 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[24:23] 209 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:23] sn See the note on Christ in 1:16.
[24:24] 210 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:25] 211 tn Or “Pay attention!” Grk “Behold.”
[24:26] 212 tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).
[24:26] 213 tn Or “in the desert.”
[24:27] 214 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
[24:28] 215 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures because the gruesome image is one of dead bodies being consumed by scavengers.
[24:28] sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment. See also Luke 17:37.
[24:28] 216 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[24:29] 217 tn Here δέ (de) has not been translated.
[24:29] 218 tn Traditionally, “tribulation.”
[24:29] 219 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[24:30] 220 tn Here καί (kai) has not been translated.
[24:30] 221 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:30] 222 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
[24:30] 223 tn Here καί (kai) has not been translated.
[24:30] 224 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
[24:31] 225 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:32] 226 tn Here δέ (de) has not been translated.
[24:33] 227 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[24:34] 228 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:34] 229 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[24:35] 230 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[24:36] 231 tc ‡ Some important witnesses, including early Alexandrian and Western
[24:37] 232 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
[24:38] 233 tn Grk “they,” but in an indefinite sense, “people.”
[24:39] 234 sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.
[24:39] 235 tn Grk “So also will be the coming of the Son of Man.”
[24:40] 236 sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[24:41] 237 tn According to L&N 46.16, this refers to a hand mill normally operated by two women.
[24:42] 238 tc Most later
[24:43] 239 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[24:44] 240 sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
[24:45] 241 tn See the note on the word “slave” in 8:9.
[24:45] 242 tn Grk “give them.”
[24:46] 243 tn That is, doing his job, doing what he is supposed to be doing.
[24:47] 244 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:47] 245 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
[24:48] 246 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[24:48] 247 tn Grk “should say in his heart.”
[24:51] 248 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[25:2] 249 tn Here δέ (de) has not been translated.
[25:2] 250 tn Grk “Five of them.”
[25:3] 251 tn Grk “For when.” Here γάρ (gar) has not been translated.
[25:3] 252 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
[25:3] 253 tn On the use of olive oil in lamps, see L&N 6.202.
[25:5] 254 tn Here δέ (de) has not been translated.
[25:6] 255 tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA27 has αὐτοῦ in brackets, indicating doubts as to its authenticity.
[25:8] 256 tn Here δέ (de) has not been translated.
[25:9] 257 tn Grk “The wise answered, saying, ‘No.’”
[25:10] 258 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[25:11] 259 tn Here δέ (de) has not been translated.
[25:11] 260 tn Grk “Open to us.”
[25:12] 261 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
[25:12] 262 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:13] 263 tc Most later
[25:14] 264 tn See the note on the word “slave” in 8:9.
[25:15] 265 tn Here καί (kai) has not been translated.
[25:15] 266 sn A talent was equal to 6000 denarii. See the note on this term in 18:24.
[25:16] 267 tn Grk “traded with them.”
[25:19] 268 tn Here δέ (de) has not been translated.
[25:20] 269 tn Here καί (kai) has not been translated.
[25:20] 270 tn Grk Or “Lord; or “Master” (and so throughout this paragraph).
[25:21] 271 tn Grk “His master said to him.”
[25:22] 272 tn Here δέ (de) has not been translated.
[25:25] 273 tn Here καί (kai) has not been translated.
[25:26] 274 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
[25:27] 275 tn For the translation “deposited my money with the bankers,” see L&N 57.216.
[25:27] 276 sn That is, “If you really feared me you should have done a minimum to get what I asked for.”
[25:28] 277 tn Grk “the ten talents.”
[25:29] 278 tn Grk “to everyone who has, he will be given more.”
[25:29] sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).
[25:29] 279 sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.
[25:31] 280 tn Here δέ (de) has not been translated.
[25:32] 281 tn Here καί (kai) has not been translated.
[25:33] 282 tn Here καί (kai) has not been translated.
[25:37] 283 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:38] 284 tn Here δέ (de) has not been translated.
[25:39] 285 tn Here δέ (de) has not been translated.
[25:40] 286 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
[25:40] 287 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:40] 288 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
[25:41] 289 tn Here καί (kai) has not been translated.
[25:44] 290 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:45] 291 tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
