Matius 8:1-17
Konteks8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper 1 approached, and bowed low before him, saying, 2 “Lord, if 3 you are willing, you can make me clean.” 8:3 He stretched out his hand and touched 4 him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. 8:4 Then Jesus said to him, “See that you do not speak to anyone, 5 but go, show yourself to a priest, and bring the offering 6 that Moses commanded, 7 as a testimony to them.” 8
8:5 When he entered Capernaum, 9 a centurion 10 came to him asking for help: 11 8:6 “Lord, 12 my servant 13 is lying at home paralyzed, in terrible anguish.” 8:7 Jesus 14 said to him, “I will come and heal him.” 8:8 But the centurion replied, 15 “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. 16 I say to this one, ‘Go’ and he goes, 17 and to another ‘Come’ and he comes, and to my slave 18 ‘Do this’ and he does it.” 19 8:10 When 20 Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, 21 I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet 22 with Abraham, Isaac, and Jacob 23 in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” 24 8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant 25 was healed at that hour.
8:14 Now 26 when Jesus entered Peter’s house, he saw his mother-in-law lying down, 27 sick with a fever. 8:15 He touched her hand, and the fever left her. Then 28 she got up and began to serve them. 8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. 29 8:17 In this way what was spoken by Isaiah the prophet was fulfilled: 30
“He took our weaknesses and carried our diseases.” 31
Matius 8:23--9:9
Konteks8:23 As he got into the boat, his disciples followed him. 32 8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep. 8:25 So they came 33 and woke him up saying, “Lord, save us! We are about to die!” 8:26 But 34 he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked 35 the winds and the sea, 36 and it was dead calm. 8:27 And the men 37 were amazed and said, 38 “What sort of person is this? Even the winds and the sea obey him!” 39
8:28 When he came to the other side, to the region of the Gadarenes, 40 two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way. 8:29 They 41 cried out, “Son of God, leave us alone! 42 Have you come here to torment us before the time?” 43 8:30 A 44 large herd of pigs was feeding some distance from them. 8:31 Then the demons begged him, 45 “If you drive us out, send us into the herd of pigs.” 8:32 And he said, 46 “Go!” So 47 they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water. 8:33 The 48 herdsmen ran off, went into the town, 49 and told everything that had happened to the demon-possessed men. 8:34 Then 50 the entire town 51 came out to meet Jesus. And when they saw him, they begged him to leave their region.
9:1 After getting into a boat he crossed to the other side and came to his own town. 52 9:2 Just then 53 some people 54 brought to him a paralytic lying on a stretcher. 55 When Jesus saw their 56 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 57 9:3 Then 58 some of the experts in the law 59 said to themselves, “This man is blaspheming!” 60 9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 9:5 Which is easier, 61 to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know 62 that the Son of Man 63 has authority on earth to forgive sins” – then he said to the paralytic 64 – “Stand up, take your stretcher, and go home.” 65 9:7 And he stood up and went home. 66 9:8 When 67 the crowd saw this, they were afraid 68 and honored God who had given such authority to men. 69
9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 70 “Follow me,” he said to him. And he got up and followed him.
Matius 18:1-35
Konteks18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?” 18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, 71 unless you turn around and become like little children, 72 you will never 73 enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. 18:5 And whoever welcomes 74 a child like this in my name welcomes me.
18:6 “But if anyone causes one of these little ones who believe in me to sin, 75 it would be better for him to have a huge millstone 76 hung around his neck and to be drowned in the open sea. 77 18:7 Woe to the world because of stumbling blocks! It 78 is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If 79 your hand or your foot causes you to sin, 80 cut it off and throw it away. It is better for you to enter life crippled or lame than to have 81 two hands or two feet and be thrown into eternal fire. 18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have 82 two eyes and be thrown into fiery hell. 83
18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. 18:11 [[EMPTY]] 84 18:12 What do you think? If someone 85 owns a hundred 86 sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? 87 18:13 And if he finds it, I tell you the truth, 88 he will rejoice more over it than over the ninety-nine that did not go astray. 18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.
18:15 “If 89 your brother 90 sins, 91 go and show him his fault 92 when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. 93 18:17 If 94 he refuses to listen to them, tell it to the church. If 95 he refuses to listen to the church, treat him like 96 a Gentile 97 or a tax collector. 98
18:18 “I tell you the truth, 99 whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 18:19 Again, I tell you the truth, 100 if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 101 18:20 For where two or three are assembled in my name, I am there among them.”
18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother 102 who sins against me? As many as seven times?” 18:22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times! 103
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 104 18:24 As 105 he began settling his accounts, a man who owed ten thousand talents 106 was brought to him. 18:25 Because 107 he was not able to repay it, 108 the lord ordered him to be sold, along with 109 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 110 before him, saying, 111 ‘Be patient with me, and I will repay you everything.’ 18:27 The lord had compassion on that slave and released him, and forgave him the debt. 18:28 After 112 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 113 So 114 he grabbed him by the throat and started to choke him, 115 saying, ‘Pay back what you owe me!’ 116 18:29 Then his fellow slave threw himself down and begged him, 117 ‘Be patient with me, and I will repay you.’ 18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 18:31 When 118 his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 18:32 Then his lord called the first slave 119 and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him 120 until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your 121 brother 122 from your heart.”
Matius 12:10-13
Konteks12:10 A 123 man was there who had a withered 124 hand. And they asked Jesus, 125 “Is it lawful to heal on the Sabbath?” 126 so that they could accuse him. 12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out? 12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.” 12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, 127 as healthy as the other.
Matius 12:22
Konteks12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus 128 healed him so that he could speak and see. 129
Matius 12:14
Konteks12:14 But the Pharisees went out and plotted against him, as to how they could assassinate 130 him.
Matius 15:1-39
Konteks15:1 Then Pharisees 131 and experts in the law 132 came from Jerusalem 133 to Jesus and said, 134 15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their 135 hands when they eat.” 136 15:3 He answered them, 137 “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, 138 ‘Honor your father and mother’ 139 and ‘Whoever insults his father or mother must be put to death.’ 140 15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” 141 15:6 he does not need to honor his father.’ 142 You have nullified the word of God on account of your tradition. 15:7 Hypocrites! Isaiah prophesied correctly about you when he said,
15:8 ‘This people honors me with their lips,
but their heart 143 is far from me,
15:9 and they worship me in vain,
teaching as doctrines the commandments of men.’” 144
15:10 Then he called the crowd to him and said, 145 “Listen and understand. 15:11 What defiles a person is not what goes into the mouth; it is what 146 comes out of the mouth that defiles a person.” 15:12 Then the disciples came to him and said, “Do you know that when the Pharisees 147 heard this saying they were offended?” 15:13 And he replied, 148 “Every plant that my heavenly Father did not plant will be uprooted. 15:14 Leave them! They are blind guides. 149 If someone who is blind leads another who is blind, 150 both will fall into a pit.” 15:15 But Peter 151 said to him, “Explain this parable to us.” 15:16 Jesus 152 said, “Even after all this, are you still so foolish? 15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? 153 15:18 But the things that come out of the mouth come from the heart, and these things defile a person. 15:19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. 15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” 154
15:21 After going out from there, Jesus went to the region of Tyre 155 and Sidon. 156 15:22 A 157 Canaanite woman from that area came 158 and cried out, 159 “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 15:23 But he did not answer her a word. Then 160 his disciples came and begged him, 161 “Send her away, because she keeps on crying out after us.” 15:24 So 162 he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down 163 before him and said, 164 “Lord, help me!” 15:26 “It is not right 165 to take the children’s bread and throw it to the dogs,” 166 he said. 167 15:27 “Yes, Lord,” she replied, 168 “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then 169 Jesus answered her, “Woman, 170 your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.
15:29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 15:30 Then 171 large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They 172 laid them at his feet, and he healed them. 15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.
15:32 Then Jesus called the 173 disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.” 15:33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?” 15:34 Jesus said to them, “How many loaves do you have?” They replied, “Seven – and a few small fish.” 15:35 After instructing the crowd to sit down on the ground, 15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. 174 15:37 They 175 all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full. 15:38 Not counting children and women, 176 there were four thousand men who ate. 177 15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. 178
Matius 15:21-39
Konteks15:21 After going out from there, Jesus went to the region of Tyre 179 and Sidon. 180 15:22 A 181 Canaanite woman from that area came 182 and cried out, 183 “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 15:23 But he did not answer her a word. Then 184 his disciples came and begged him, 185 “Send her away, because she keeps on crying out after us.” 15:24 So 186 he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down 187 before him and said, 188 “Lord, help me!” 15:26 “It is not right 189 to take the children’s bread and throw it to the dogs,” 190 he said. 191 15:27 “Yes, Lord,” she replied, 192 “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then 193 Jesus answered her, “Woman, 194 your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.
15:29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 15:30 Then 195 large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They 196 laid them at his feet, and he healed them. 15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.
15:32 Then Jesus called the 197 disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.” 15:33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?” 15:34 Jesus said to them, “How many loaves do you have?” They replied, “Seven – and a few small fish.” 15:35 After instructing the crowd to sit down on the ground, 15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. 198 15:37 They 199 all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full. 15:38 Not counting children and women, 200 there were four thousand men who ate. 201 15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. 202
Matius 15:17
Konteks15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? 203
Matius 14:1--21:46
Konteks14:1 At that time Herod the tetrarch 204 heard reports about Jesus, 14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.” 14:3 For Herod had arrested John, bound him, 205 and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told 206 him, “It is not lawful for you to have her.” 207 14:5 Although 208 Herod 209 wanted to kill John, 210 he feared the crowd because they accepted John as a prophet. 14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod, 14:7 so much that he promised with an oath 211 to give her whatever she asked. 14:8 Instructed by her mother, she said, “Give me the head of John the Baptist here on a platter.” 14:9 Although it grieved the king, 212 because of his oath and the dinner guests he commanded it to be given. 14:10 So 213 he sent and had John beheaded in the prison. 14:11 His 214 head was brought on a platter and given to the girl, and she brought it to her mother. 14:12 Then John’s 215 disciples came and took the body and buried it and went and told Jesus.
14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, 216 they followed him on foot from the towns. 217 14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick. 14:15 When evening arrived, his disciples came to him saying, “This is an isolated place 218 and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 14:16 But he 219 replied, “They don’t need to go. You 220 give them something to eat.” 14:17 They 221 said to him, “We have here only five loaves and two fish.” 14:18 “Bring them here to me,” he replied. 14:19 Then 222 he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, 223 who in turn gave them to the crowds. 224 14:20 They all ate and were satisfied, and they picked up the broken pieces left over, twelve baskets full. 14:21 Not counting women and children, there were about five thousand men who ate.
14:22 Immediately Jesus 225 made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds. 14:23 And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone. 14:24 Meanwhile the boat, already far from land, 226 was taking a beating from the waves because the wind was against it. 14:25 As the night was ending, 227 Jesus came to them walking on the sea. 228 14:26 When 229 the disciples saw him walking on the water 230 they were terrified and said, “It’s a ghost!” and cried out with fear. 14:27 But immediately Jesus 231 spoke to them: 232 “Have courage! It is I. Do not be afraid.” 14:28 Peter 233 said to him, 234 “Lord, if it is you, order me to come to you on the water.” 14:29 So he said, “Come.” Peter got out of the boat, walked on the water, and came toward Jesus. 14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, 235 “Lord, save me!” 14:31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?” 14:32 When they went up into the boat, the wind ceased. 14:33 Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”
14:34 After they had crossed over, they came to land at Gennesaret. 236 14:35 When the people 237 there recognized him, they sent word into all the surrounding area, and they brought all their sick to him. 14:36 They begged him if 238 they could only touch the edge of his cloak, and all who touched it were healed.
15:1 Then Pharisees 239 and experts in the law 240 came from Jerusalem 241 to Jesus and said, 242 15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their 243 hands when they eat.” 244 15:3 He answered them, 245 “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, 246 ‘Honor your father and mother’ 247 and ‘Whoever insults his father or mother must be put to death.’ 248 15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” 249 15:6 he does not need to honor his father.’ 250 You have nullified the word of God on account of your tradition. 15:7 Hypocrites! Isaiah prophesied correctly about you when he said,
15:8 ‘This people honors me with their lips,
but their heart 251 is far from me,
15:9 and they worship me in vain,
teaching as doctrines the commandments of men.’” 252
15:10 Then he called the crowd to him and said, 253 “Listen and understand. 15:11 What defiles a person is not what goes into the mouth; it is what 254 comes out of the mouth that defiles a person.” 15:12 Then the disciples came to him and said, “Do you know that when the Pharisees 255 heard this saying they were offended?” 15:13 And he replied, 256 “Every plant that my heavenly Father did not plant will be uprooted. 15:14 Leave them! They are blind guides. 257 If someone who is blind leads another who is blind, 258 both will fall into a pit.” 15:15 But Peter 259 said to him, “Explain this parable to us.” 15:16 Jesus 260 said, “Even after all this, are you still so foolish? 15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? 261 15:18 But the things that come out of the mouth come from the heart, and these things defile a person. 15:19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. 15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” 262
15:21 After going out from there, Jesus went to the region of Tyre 263 and Sidon. 264 15:22 A 265 Canaanite woman from that area came 266 and cried out, 267 “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 15:23 But he did not answer her a word. Then 268 his disciples came and begged him, 269 “Send her away, because she keeps on crying out after us.” 15:24 So 270 he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down 271 before him and said, 272 “Lord, help me!” 15:26 “It is not right 273 to take the children’s bread and throw it to the dogs,” 274 he said. 275 15:27 “Yes, Lord,” she replied, 276 “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then 277 Jesus answered her, “Woman, 278 your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.
15:29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 15:30 Then 279 large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They 280 laid them at his feet, and he healed them. 15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.
15:32 Then Jesus called the 281 disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.” 15:33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?” 15:34 Jesus said to them, “How many loaves do you have?” They replied, “Seven – and a few small fish.” 15:35 After instructing the crowd to sit down on the ground, 15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. 282 15:37 They 283 all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full. 15:38 Not counting children and women, 284 there were four thousand men who ate. 285 15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. 286
16:1 Now when the Pharisees 287 and Sadducees 288 came to test Jesus, 289 they asked him to show them a sign from heaven. 290 16:2 He 291 said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ 16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ 292 You know how to judge correctly the appearance of the sky, 293 but you cannot evaluate the signs of the times. 16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then 294 he left them and went away.
16:5 When the disciples went to the other side, they forgot to take bread. 16:6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees 295 and Sadducees.” 296 16:7 So 297 they began to discuss this among themselves, saying, “It is because we brought no bread.” 16:8 When Jesus learned of this, 298 he said, “You who have such little faith! 299 Why are you arguing 300 among yourselves about having no bread? 16:9 Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many baskets you took up? 16:10 Or the seven loaves for the four thousand and how many baskets you took up? 16:11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!” 16:12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.
16:13 When 301 Jesus came to the area of Caesarea Philippi, 302 he asked his disciples, 303 “Who do people say that the Son of Man is?” 16:14 They answered, “Some say John the Baptist, others Elijah, 304 and others Jeremiah or one of the prophets.” 16:15 He said to them, “But who do you say that I am?” 16:16 Simon Peter answered, 305 “You are the Christ, 306 the Son of the living God.” 16:17 And Jesus answered him, 307 “You are blessed, Simon son of Jonah, because flesh and blood 308 did not reveal this to you, but my Father in heaven! 16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades 309 will not overpower it. 16:19 I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.” 16:20 Then he instructed his disciples not to tell anyone that he was the Christ. 310
16:21 From that time on 311 Jesus began to show his disciples that he must go to Jerusalem 312 and suffer 313 many things at the hands of the elders, chief priests, and experts in the law, 314 and be killed, and on the third day be raised. 16:22 So Peter took him aside and began to rebuke him: 315 “God forbid, 316 Lord! This must not happen to you!” 16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” 317 16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, 318 he must deny 319 himself, take up his cross, 320 and follow me. 16:25 For whoever wants to save his life 321 will lose it, 322 but whoever loses his life for my sake will find it. 16:26 For what does it benefit a person 323 if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life? 16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. 324 16:28 I tell you the truth, 325 there are some standing here who will not 326 experience 327 death before they see the Son of Man coming in his kingdom.” 328
17:1 Six days later 329 Jesus took with him Peter, James, and John the brother of James, 330 and led them privately up a high mountain. 17:2 And he was transfigured before them. 331 His 332 face shone like the sun, and his clothes became white as light. 17:3 Then Moses 333 and Elijah 334 also appeared before them, talking with him. 17:4 So 335 Peter said 336 to Jesus, “Lord, it is good for us to be here. If you want, I will make 337 three shelters 338 – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a 339 bright cloud 340 overshadowed 341 them, and a voice from the cloud said, 342 “This is my one dear Son, 343 in whom I take great delight. Listen to him!” 344 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 345 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When 346 they looked up, all they saw was Jesus alone.
17:9 As they were coming down from the mountain, Jesus commanded them, 347 “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, 348 “Why then do the experts in the law 349 say that Elijah must come first?” 17:11 He 350 answered, “Elijah does indeed come first and will restore all things. 17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In 351 the same way, the Son of Man will suffer at their hands.” 17:13 Then the disciples understood that he was speaking to them about John the Baptist.
17:14 When 352 they came to the crowd, a man came to him, knelt before him, 17:15 and said, “Lord, have mercy on my son, because he has seizures 353 and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but 354 they were not able to heal him.” 17:17 Jesus answered, 355 “You 356 unbelieving 357 and perverse generation! How much longer 358 must I be with you? How much longer must I endure 359 you? 360 Bring him here to me.” 17:18 Then 361 Jesus rebuked 362 the demon and it came out of him, and the boy was healed from that moment. 17:19 Then the disciples came 363 to Jesus privately and said, “Why couldn’t we cast it out?” 17:20 He told them, “It was because of your little faith. I tell you the truth, 364 if you have faith the size of 365 a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing 366 will be impossible for you.”
17:21 [[EMPTY]] 36717:22 When 368 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 369 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 370 they arrived in Capernaum, 371 the collectors of the temple tax 372 came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?” 17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, 373 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 374 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 375 are free. 17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. 376 Take that and give it to them for me and you.”
18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?” 18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, 377 unless you turn around and become like little children, 378 you will never 379 enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. 18:5 And whoever welcomes 380 a child like this in my name welcomes me.
18:6 “But if anyone causes one of these little ones who believe in me to sin, 381 it would be better for him to have a huge millstone 382 hung around his neck and to be drowned in the open sea. 383 18:7 Woe to the world because of stumbling blocks! It 384 is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If 385 your hand or your foot causes you to sin, 386 cut it off and throw it away. It is better for you to enter life crippled or lame than to have 387 two hands or two feet and be thrown into eternal fire. 18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have 388 two eyes and be thrown into fiery hell. 389
18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. 18:11 [[EMPTY]] 390 18:12 What do you think? If someone 391 owns a hundred 392 sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? 393 18:13 And if he finds it, I tell you the truth, 394 he will rejoice more over it than over the ninety-nine that did not go astray. 18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.
18:15 “If 395 your brother 396 sins, 397 go and show him his fault 398 when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. 399 18:17 If 400 he refuses to listen to them, tell it to the church. If 401 he refuses to listen to the church, treat him like 402 a Gentile 403 or a tax collector. 404
18:18 “I tell you the truth, 405 whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 18:19 Again, I tell you the truth, 406 if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 407 18:20 For where two or three are assembled in my name, I am there among them.”
18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother 408 who sins against me? As many as seven times?” 18:22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times! 409
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 410 18:24 As 411 he began settling his accounts, a man who owed ten thousand talents 412 was brought to him. 18:25 Because 413 he was not able to repay it, 414 the lord ordered him to be sold, along with 415 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 416 before him, saying, 417 ‘Be patient with me, and I will repay you everything.’ 18:27 The lord had compassion on that slave and released him, and forgave him the debt. 18:28 After 418 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 419 So 420 he grabbed him by the throat and started to choke him, 421 saying, ‘Pay back what you owe me!’ 422 18:29 Then his fellow slave threw himself down and begged him, 423 ‘Be patient with me, and I will repay you.’ 18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 18:31 When 424 his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 18:32 Then his lord called the first slave 425 and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him 426 until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your 427 brother 428 from your heart.”
19:1 Now when 429 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 430 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 431 came to him in order to test him. They asked, “Is it lawful 432 to divorce a wife for any cause?” 433 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 434 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’? 435 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?” 436 19:8 Jesus 437 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 438 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 439 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 440 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, 441 and some who were made eunuchs 442 by others, 443 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. 444 But the disciples scolded those who brought them. 445 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.” 446 19:15 And he placed his hands on them and went on his way. 447
19:16 Now 448 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, 449 and love your neighbor as yourself.” 450 19:20 The young man said to him, “I have wholeheartedly obeyed 451 all these laws. 452 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 453 to the poor, and you will have treasure 454 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 455
19:23 Then Jesus said to his disciples, “I tell you the truth, 456 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 457 it is easier for a camel 458 to go through the eye of a needle 459 than for a rich person to enter into the kingdom of God.” 19:25 The 460 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 461 19:26 Jesus 462 looked at them and replied, “This is impossible for mere humans, 463 but for God all things are possible.” 19:27 Then Peter said 464 to him, “Look, 465 we have left everything to follow you! 466 What then will there be for us?” 19:28 Jesus 467 said to them, “I tell you the truth: 468 In the age when all things are renewed, 469 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 470 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 471 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 472 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, 473 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 474 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 475 he went out again about noon and three o’clock that afternoon, 476 he did the same thing. 20:6 And about five o’clock that afternoon 477 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 478 it was evening 479 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 480 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. 481 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 482 they received it, they began to complain 483 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 484 replied to one of them, 485 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 486 20:14 Take what is yours and go. I 487 want to give to this last man 488 the same as I gave to you. 20:15 Am I not 489 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 490 20:16 So the last will be first, and the first last.”
20:17 As Jesus was going up to Jerusalem, 491 he took the twelve 492 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. 493 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 494 and crucified. 495 Yet 496 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. 497 20:21 He said to her, “What do you want?” She replied, 498 “Permit 499 these two sons of mine to sit, one at your 500 right hand and one at your left, in your kingdom.” 20:22 Jesus 501 answered, “You don’t know what you are asking! 502 Are you able to drink the cup I am about to drink?” 503 They said to him, “We are able.” 504 20:23 He told them, “You will drink my cup, 505 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 506 when the other ten 507 heard this, 508 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 509 – 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 510 for many.”
20:29 As they were leaving Jericho, 511 a large crowd followed them. 20:30 Two 512 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 513 “Have mercy 514 on us, Lord, Son of David!” 515 20:31 The 516 crowd scolded 517 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 518 Son of David!” 20:32 Jesus stopped, called them, and said, “What do you want me to do for you?” 20:33 They said to him, “Lord, let our eyes be opened.” 20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.
21:1 Now 519 when they approached Jerusalem 520 and came to Bethphage, 521 at the Mount of Olives, 522 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 523 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,’ 524 and he will send them at once.” 21:4 This 525 took place to fulfill what was spoken by the prophet: 526
21:5 “Tell the people of Zion, 527
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 528
21:6 So 529 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 530 on them, and he sat on them. 21:8 A 531 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, 532 “Hosanna 533 to the Son of David! Blessed is the one who comes in the name of the Lord! 534 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 535 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 536 in Galilee.”
21:12 Then 537 Jesus entered the temple area 538 and drove out all those who were selling and buying in the temple courts, 539 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,’ 540 but you are turning it into a den 541 of robbers!” 542
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 543 saw the wonderful things he did and heard the children crying out in the temple courts, 544 “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’?” 545 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 546 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 547 answered them, “I tell you the truth, 548 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, 549 you will receive.”
21:23 Now after Jesus 550 entered the temple courts, 551 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 552 are you doing these things, and who gave you this authority?” 21:24 Jesus 553 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?” 554 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 555 they answered Jesus, 556 “We don’t know.” 557 Then he said to them, “Neither will I tell you 558 by what authority 559 I am doing these things.
21:28 “What 560 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, 561 ‘I will not.’ But later he had a change of heart 562 and went. 21:30 The father 563 went to the other son and said the same thing. This boy answered, 564 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 565 Jesus said to them, “I tell you the truth, 566 tax collectors 567 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 568 you saw this, you did not later change your minds 569 and believe him.
21:33 “Listen to another parable: There was a landowner 570 who planted a vineyard. 571 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 572 he leased it to tenant farmers 573 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 574 to the tenants to collect his portion of the crop. 575 21:35 But the tenants seized his slaves, beat one, 576 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, 577 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 578 they seized him, 579 threw him out of the vineyard, 580 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. 581
This is from the Lord, and it is marvelous in our eyes’? 582
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 583 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.” 584 21:45 When 585 the chief priests and the Pharisees 586 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 587 regarded him as a prophet.
Matius 20:29-34
Konteks20:29 As they were leaving Jericho, 588 a large crowd followed them. 20:30 Two 589 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 590 “Have mercy 591 on us, Lord, Son of David!” 592 20:31 The 593 crowd scolded 594 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 595 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.
Matius 20:21
Konteks20:21 He said to her, “What do you want?” She replied, 596 “Permit 597 these two sons of mine to sit, one at your 598 right hand and one at your left, in your kingdom.”
Matius 18:1--22:46
Konteks18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?” 18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, 599 unless you turn around and become like little children, 600 you will never 601 enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. 18:5 And whoever welcomes 602 a child like this in my name welcomes me.
18:6 “But if anyone causes one of these little ones who believe in me to sin, 603 it would be better for him to have a huge millstone 604 hung around his neck and to be drowned in the open sea. 605 18:7 Woe to the world because of stumbling blocks! It 606 is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If 607 your hand or your foot causes you to sin, 608 cut it off and throw it away. It is better for you to enter life crippled or lame than to have 609 two hands or two feet and be thrown into eternal fire. 18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have 610 two eyes and be thrown into fiery hell. 611
18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. 18:11 [[EMPTY]] 612 18:12 What do you think? If someone 613 owns a hundred 614 sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? 615 18:13 And if he finds it, I tell you the truth, 616 he will rejoice more over it than over the ninety-nine that did not go astray. 18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.
18:15 “If 617 your brother 618 sins, 619 go and show him his fault 620 when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. 621 18:17 If 622 he refuses to listen to them, tell it to the church. If 623 he refuses to listen to the church, treat him like 624 a Gentile 625 or a tax collector. 626
18:18 “I tell you the truth, 627 whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 18:19 Again, I tell you the truth, 628 if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 629 18:20 For where two or three are assembled in my name, I am there among them.”
18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother 630 who sins against me? As many as seven times?” 18:22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times! 631
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 632 18:24 As 633 he began settling his accounts, a man who owed ten thousand talents 634 was brought to him. 18:25 Because 635 he was not able to repay it, 636 the lord ordered him to be sold, along with 637 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 638 before him, saying, 639 ‘Be patient with me, and I will repay you everything.’ 18:27 The lord had compassion on that slave and released him, and forgave him the debt. 18:28 After 640 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 641 So 642 he grabbed him by the throat and started to choke him, 643 saying, ‘Pay back what you owe me!’ 644 18:29 Then his fellow slave threw himself down and begged him, 645 ‘Be patient with me, and I will repay you.’ 18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 18:31 When 646 his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 18:32 Then his lord called the first slave 647 and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him 648 until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your 649 brother 650 from your heart.”
19:1 Now when 651 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 652 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 653 came to him in order to test him. They asked, “Is it lawful 654 to divorce a wife for any cause?” 655 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 656 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’? 657 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?” 658 19:8 Jesus 659 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 660 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 661 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 662 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, 663 and some who were made eunuchs 664 by others, 665 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. 666 But the disciples scolded those who brought them. 667 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.” 668 19:15 And he placed his hands on them and went on his way. 669
19:16 Now 670 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, 671 and love your neighbor as yourself.” 672 19:20 The young man said to him, “I have wholeheartedly obeyed 673 all these laws. 674 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 675 to the poor, and you will have treasure 676 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 677
19:23 Then Jesus said to his disciples, “I tell you the truth, 678 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 679 it is easier for a camel 680 to go through the eye of a needle 681 than for a rich person to enter into the kingdom of God.” 19:25 The 682 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 683 19:26 Jesus 684 looked at them and replied, “This is impossible for mere humans, 685 but for God all things are possible.” 19:27 Then Peter said 686 to him, “Look, 687 we have left everything to follow you! 688 What then will there be for us?” 19:28 Jesus 689 said to them, “I tell you the truth: 690 In the age when all things are renewed, 691 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 692 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 693 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 694 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, 695 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 696 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 697 he went out again about noon and three o’clock that afternoon, 698 he did the same thing. 20:6 And about five o’clock that afternoon 699 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 700 it was evening 701 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 702 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. 703 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 704 they received it, they began to complain 705 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 706 replied to one of them, 707 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 708 20:14 Take what is yours and go. I 709 want to give to this last man 710 the same as I gave to you. 20:15 Am I not 711 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 712 20:16 So the last will be first, and the first last.”
20:17 As Jesus was going up to Jerusalem, 713 he took the twelve 714 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. 715 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 716 and crucified. 717 Yet 718 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. 719 20:21 He said to her, “What do you want?” She replied, 720 “Permit 721 these two sons of mine to sit, one at your 722 right hand and one at your left, in your kingdom.” 20:22 Jesus 723 answered, “You don’t know what you are asking! 724 Are you able to drink the cup I am about to drink?” 725 They said to him, “We are able.” 726 20:23 He told them, “You will drink my cup, 727 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 728 when the other ten 729 heard this, 730 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 731 – 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 732 for many.”
20:29 As they were leaving Jericho, 733 a large crowd followed them. 20:30 Two 734 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 735 “Have mercy 736 on us, Lord, Son of David!” 737 20:31 The 738 crowd scolded 739 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 740 Son of David!” 20:32 Jesus stopped, called them, and said, “What do you want me to do for you?” 20:33 They said to him, “Lord, let our eyes be opened.” 20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.
21:1 Now 741 when they approached Jerusalem 742 and came to Bethphage, 743 at the Mount of Olives, 744 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 745 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,’ 746 and he will send them at once.” 21:4 This 747 took place to fulfill what was spoken by the prophet: 748
21:5 “Tell the people of Zion, 749
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 750
21:6 So 751 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 752 on them, and he sat on them. 21:8 A 753 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, 754 “Hosanna 755 to the Son of David! Blessed is the one who comes in the name of the Lord! 756 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 757 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 758 in Galilee.”
21:12 Then 759 Jesus entered the temple area 760 and drove out all those who were selling and buying in the temple courts, 761 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,’ 762 but you are turning it into a den 763 of robbers!” 764
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 765 saw the wonderful things he did and heard the children crying out in the temple courts, 766 “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’?” 767 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 768 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 769 answered them, “I tell you the truth, 770 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, 771 you will receive.”
21:23 Now after Jesus 772 entered the temple courts, 773 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 774 are you doing these things, and who gave you this authority?” 21:24 Jesus 775 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?” 776 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 777 they answered Jesus, 778 “We don’t know.” 779 Then he said to them, “Neither will I tell you 780 by what authority 781 I am doing these things.
21:28 “What 782 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, 783 ‘I will not.’ But later he had a change of heart 784 and went. 21:30 The father 785 went to the other son and said the same thing. This boy answered, 786 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 787 Jesus said to them, “I tell you the truth, 788 tax collectors 789 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 790 you saw this, you did not later change your minds 791 and believe him.
21:33 “Listen to another parable: There was a landowner 792 who planted a vineyard. 793 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 794 he leased it to tenant farmers 795 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 796 to the tenants to collect his portion of the crop. 797 21:35 But the tenants seized his slaves, beat one, 798 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, 799 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 800 they seized him, 801 threw him out of the vineyard, 802 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. 803
This is from the Lord, and it is marvelous in our eyes’? 804
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 805 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.” 806 21:45 When 807 the chief priests and the Pharisees 808 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 809 regarded him as a prophet.
22:1 Jesus spoke 810 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 811 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. 812 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 813 rest seized his slaves, insolently mistreated them, and killed them. 22:7 The 814 king was furious! He sent his soldiers, and they put those murderers to death 815 and set their city 816 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. 817 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 818 went out and planned together to entrap him with his own words. 819 22:16 They sent to him their disciples along with the Herodians, 820 saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. 821 You do not court anyone’s favor because you show no partiality. 822 22:17 Tell us then, what do you think? Is it right 823 to pay taxes 824 to Caesar 825 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 826 they brought him a denarius. 827 22:20 Jesus 828 said to them, “Whose image 829 is this, and whose inscription?” 22:21 They replied, 830 “Caesar’s.” He said to them, 831 “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 832 22:22 Now when they heard this they were stunned, 833 and they left him and went away.
22:23 The same day Sadducees 834 (who say there is no resurrection) 835 came to him and asked him, 836 22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children 837 for his brother.’ 838 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 839 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.” 840 22:29 Jesus 841 answered them, “You are deceived, 842 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 843 in heaven. 22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, 844 22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 845 He is not the God of the dead but of the living!” 846 22:33 When the crowds heard this, they were amazed at his teaching.
22:34 Now when the Pharisees 847 heard that he had silenced the Sadducees, 848 they assembled together. 849 22:35 And one of them, an expert in religious law, 850 asked him a question to test 851 him: 22:36 “Teacher, which commandment in the law is the greatest?” 852 22:37 Jesus 853 said to him, “‘Love 854 the Lord your God with all your heart, with all your soul, and with all your mind.’ 855 22:38 This is the first and greatest 856 commandment. 22:39 The second is like it: ‘Love your neighbor as yourself.’ 857 22:40 All the law and the prophets depend 858 on these two commandments.”
22:41 While 859 the Pharisees 860 were assembled, Jesus asked them a question: 861 22:42 “What do you think about the Christ? 862 Whose son is he?” They said, “The son of David.” 863 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, 864
“Sit at my right hand,
until I put your enemies under your feet”’? 865
22:45 If David then calls him ‘Lord,’ how can he be his son?” 866 22:46 No one 867 was able to answer him a word, and from that day on no one dared to question him any longer.
[8:2] 1 tn Grk “And behold, a leper came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:2] sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[8:2] 2 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 3 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[8:3] 4 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[8:4] 5 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
[8:4] 7 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[8:4] 8 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.
[8:5] 9 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[8:5] map For location see Map1 D2; Map2 C3; Map3 B2.
[8:5] 10 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.
[8:5] 11 sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
[8:6] 12 tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.
[8:6] 13 tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.
[8:7] 14 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[8:8] 15 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[8:9] 16 tn Grk “having soldiers under me.”
[8:9] 17 sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[8:9] 18 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[8:9] 19 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[8:10] 20 tn Here δέ (de) has not been translated.
[8:10] 21 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:11] 22 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
[8:11] sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[8:11] 23 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:12] 24 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[8:13] 25 tc ‡ Most
[8:14] 26 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:14] 27 tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.
[8:15] 28 tn Here καί (kai) has been translated as “then.”
[8:16] 29 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[8:17] 30 tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
[8:17] 31 sn A quotation from Isa 53:4.
[8:23] 32 sn A boat that held all the disciples would be of significant size.
[8:25] 33 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:26] 34 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:26] 35 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:26] 36 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.
[8:27] 37 tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
[8:27] 38 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[8:27] 39 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:28] 40 tc The textual tradition here is quite complicated. A number of
[8:28] sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:29] 41 tn Grk “And behold, they cried out, saying.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). The participle λέγοντες (legontes) is redundant and has not been translated.
[8:29] 42 tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”
[8:29] 43 sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:30] 44 tn Here δέ (de) has not been translated.
[8:31] 45 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:32] 46 tn Grk “And he said to them.”
[8:32] 47 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 48 tn Here δέ (de) has not been translated.
[8:33] 49 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
[8:34] 50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:1] 52 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
[9:2] 53 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
[9:2] 54 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[9:2] 55 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[9:2] 56 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[9:2] 57 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[9:3] 58 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
[9:3] 59 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[9:3] 60 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[9:5] 61 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[9:6] 62 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[9:6] 63 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[9:6] 64 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[9:6] 65 tn Grk “to your house.”
[9:7] 66 tn Grk “to his house.”
[9:8] 67 tn Here δέ (de) has not been translated.
[9:8] 68 tc Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic.
[9:8] 69 tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”
[9:9] 70 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[9:9] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[18:3] 71 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:3] 72 sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.
[18:3] 73 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[18:5] 74 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[18:6] 75 tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
[18:6] 76 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.
[18:6] sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
[18:6] 77 tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”
[18:7] 78 tn Grk “For it.” Here γάρ (gar) has not been translated.
[18:8] 79 tn Here δέ (de) has not been translated.
[18:8] 80 sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.
[18:8] 81 tn Grk “than having.”
[18:9] 82 tn Grk “than having.”
[18:9] 83 tn Grk “the Gehenna of fire.”
[18:9] sn See the note on the word hell in 5:22.
[18:11] 84 tc The most important
[18:12] 85 tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[18:12] 86 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[18:12] 87 sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[18:13] 88 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:15] 89 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
[18:15] 90 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[18:15] 91 tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 Ë1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the
[18:15] 92 tn Grk “go reprove him.”
[18:16] 93 sn A quotation from Deut 19:15.
[18:17] 94 tn Here δέ (de) has not been translated.
[18:17] 95 tn Here δέ (de) has not been translated.
[18:17] 96 tn Grk “let him be to you as.”
[18:17] 98 sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.
[18:18] 99 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 100 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 101 tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.
[18:21] 102 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[18:22] 103 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
[18:23] 104 tn See the note on the word “slave” in 8:9.
[18:24] 105 tn Here δέ (de) has not been translated.
[18:24] 106 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”
[18:25] 107 tn Here δέ (de) has not been translated.
[18:25] 108 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:25] 109 tn Grk “and his wife.”
[18:26] 110 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
[18:26] 111 tc The majority of
[18:28] 112 tn Here δέ (de) has not been translated.
[18:28] 113 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
[18:28] 114 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 115 tn Grk “and he grabbed him and started choking him.”
[18:28] 116 tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:29] 117 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 118 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 119 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 120 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
[18:35] 121 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
[18:35] 122 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[12:10] 123 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).
[12:10] 124 sn Withered means the man’s hand was shrunken and paralyzed.
[12:10] 125 tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.
[12:10] 126 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[12:13] 127 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[12:22] 128 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 129 tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”
[15:1] 131 sn See the note on Pharisees in 3:7.
[15:1] 132 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[15:1] 133 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:1] 134 tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.
[15:2] 135 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 Ë1 579 700 892 1424 pc f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA27 has the pronoun in brackets, indicating doubts as to its authenticity.
[15:2] 136 tn Grk “when they eat bread.”
[15:3] 137 tn Grk “But answering, he said to them.”
[15:4] 138 tc Most
[15:4] 139 sn A quotation from Exod 20:12; Deut 5:16.
[15:4] 140 sn A quotation from Exod 21:17; Lev 20:9.
[15:5] 141 tn Grk “is a gift,” that is, something dedicated to God.
[15:6] 142 tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of
[15:6] tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.
[15:6] sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).
[15:8] 143 tn The term “heart” is a collective singular in the Greek text.
[15:9] 144 sn A quotation from Isa 29:13.
[15:10] 145 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
[15:11] 146 tn Grk “but what.”
[15:12] 147 sn See the note on Pharisees in 3:7.
[15:13] 148 tn Grk “And answering, he said.”
[15:14] 149 tc ‡ Most
[15:14] 150 tn Grk “If blind leads blind.”
[15:15] 151 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
[15:16] 152 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[15:17] 153 tn Or “into the latrine.”
[15:20] 154 tn Grk “but to eat with unwashed hands does not defile a person.”
[15:21] 155 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[15:21] 156 map For location see Map1 A1; JP3 F3; JP4 F3.
[15:22] 157 tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[15:22] 158 tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
[15:22] 159 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[15:23] 160 tn Here καί (kai) has been translated as “Then.”
[15:23] 161 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[15:24] 162 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
[15:25] 163 tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
[15:25] 164 tn Grk “she bowed down to him, saying.”
[15:26] 165 tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.
[15:26] 166 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”
[15:26] sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
[15:26] 167 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:27] 168 tn Grk “she said.”
[15:28] 169 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
[15:28] 170 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
[15:30] 171 tn Here καί (kai) has been translated as “Then.”
[15:30] 172 tn Here καί (kai) has not been translated.
[15:32] 173 tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA27, however, includes the pronoun, on the basis of the much stronger external evidence.
[15:36] 174 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
[15:37] 175 tn Here καί (kai) has not been translated.
[15:38] 176 tc ‡ Although most witnesses (B C L W Ë13 33 Ï f sys,p,h mae) read “women and children” instead of “children and women,” it is likely that the majority’s reading is a harmonization to Matt 14:21. “Children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ Ë1] 579 lat syc sa bo), and has more compelling internal arguments on its side, suggesting that this is the original reading. NA27, however, agrees with the majority of witnesses.
[15:38] 177 tn Grk “And those eating were four thousand men, apart from children and women.”
[15:39] 178 sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.
[15:21] 179 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[15:21] 180 map For location see Map1 A1; JP3 F3; JP4 F3.
[15:22] 181 tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[15:22] 182 tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
[15:22] 183 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[15:23] 184 tn Here καί (kai) has been translated as “Then.”
[15:23] 185 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[15:24] 186 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
[15:25] 187 tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
[15:25] 188 tn Grk “she bowed down to him, saying.”
[15:26] 189 tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.
[15:26] 190 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”
[15:26] sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
[15:26] 191 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:27] 192 tn Grk “she said.”
[15:28] 193 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
[15:28] 194 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
[15:30] 195 tn Here καί (kai) has been translated as “Then.”
[15:30] 196 tn Here καί (kai) has not been translated.
[15:32] 197 tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA27, however, includes the pronoun, on the basis of the much stronger external evidence.
[15:36] 198 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
[15:37] 199 tn Here καί (kai) has not been translated.
[15:38] 200 tc ‡ Although most witnesses (B C L W Ë13 33 Ï f sys,p,h mae) read “women and children” instead of “children and women,” it is likely that the majority’s reading is a harmonization to Matt 14:21. “Children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ Ë1] 579 lat syc sa bo), and has more compelling internal arguments on its side, suggesting that this is the original reading. NA27, however, agrees with the majority of witnesses.
[15:38] 201 tn Grk “And those eating were four thousand men, apart from children and women.”
[15:39] 202 sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.
[15:17] 203 tn Or “into the latrine.”
[14:1] 204 sn A tetrarch, a ruler with rank and authority lower than a king, ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod, tetrarch of Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.
[14:3] 205 tc ‡ Most witnesses (א2 C D L W Z Θ 0106 Ë1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff1 h q). The original wording most likely lacked it, but it has been included here due to English style. NA27 includes the word in brackets, indicating reservations about its authenticity.
[14:4] 206 tn The imperfect tense verb is here rendered with an iterative force.
[14:4] 207 sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
[14:5] 208 tn Here καί (kai) has not been translated.
[14:5] 209 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[14:5] 210 tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.
[14:7] 211 tn The Greek text reads here ὁμολογέω (Jomologew); though normally translated “acknowledge, confess,” BDAG (708 s.v. 1) lists “assure, promise with an oath” for certain contexts such as here.
[14:9] 212 tn Grk “and being grieved, the king commanded.”
[14:9] sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.
[14:10] 213 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:11] 214 tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.
[14:12] 215 tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”
[14:13] 216 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[14:15] 218 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
[14:16] 219 tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek
[14:16] 220 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[14:17] 221 tn Here δέ (de) has not been translated.
[14:19] 222 tn Here καί (kai) has been translated as “Then.”
[14:19] 223 tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.
[14:19] 224 tn Grk “to the disciples, and the disciples to the crowds.”
[14:22] 225 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:24] 226 tn Grk “The boat was already many stades from the land.” A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.
[14:25] 227 tn Grk “In the fourth watch of the night,” that is, between 3 a.m. and 6 a.m.
[14:25] 228 tn Or “on the lake.”
[14:26] 229 tn Here δέ (de) has not been translated.
[14:26] 230 tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).
[14:27] 231 tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff1 syc sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.
[14:27] 232 tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[14:28] 233 tn Here δέ (de) has not been translated.
[14:28] 234 tn Grk “answering him, Peter said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[14:30] 235 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[14:34] 236 sn Gennesaret was a fertile plain south of Capernaum (see also Mark 6:53). The Sea of Galilee was also sometimes known as the Sea of Gennesaret (Luke 5:1).
[14:35] 237 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
[14:36] 238 tn Grk “asked that they might touch.”
[15:1] 239 sn See the note on Pharisees in 3:7.
[15:1] 240 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[15:1] 241 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:1] 242 tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.
[15:2] 243 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 Ë1 579 700 892 1424 pc f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA27 has the pronoun in brackets, indicating doubts as to its authenticity.
[15:2] 244 tn Grk “when they eat bread.”
[15:3] 245 tn Grk “But answering, he said to them.”
[15:4] 246 tc Most
[15:4] 247 sn A quotation from Exod 20:12; Deut 5:16.
[15:4] 248 sn A quotation from Exod 21:17; Lev 20:9.
[15:5] 249 tn Grk “is a gift,” that is, something dedicated to God.
[15:6] 250 tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of
[15:6] tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.
[15:6] sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).
[15:8] 251 tn The term “heart” is a collective singular in the Greek text.
[15:9] 252 sn A quotation from Isa 29:13.
[15:10] 253 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
[15:11] 254 tn Grk “but what.”
[15:12] 255 sn See the note on Pharisees in 3:7.
[15:13] 256 tn Grk “And answering, he said.”
[15:14] 257 tc ‡ Most
[15:14] 258 tn Grk “If blind leads blind.”
[15:15] 259 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
[15:16] 260 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[15:17] 261 tn Or “into the latrine.”
[15:20] 262 tn Grk “but to eat with unwashed hands does not defile a person.”
[15:21] 263 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[15:21] 264 map For location see Map1 A1; JP3 F3; JP4 F3.
[15:22] 265 tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[15:22] 266 tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
[15:22] 267 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[15:23] 268 tn Here καί (kai) has been translated as “Then.”
[15:23] 269 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[15:24] 270 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
[15:25] 271 tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
[15:25] 272 tn Grk “she bowed down to him, saying.”
[15:26] 273 tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.
[15:26] 274 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”
[15:26] sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
[15:26] 275 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:27] 276 tn Grk “she said.”
[15:28] 277 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
[15:28] 278 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
[15:30] 279 tn Here καί (kai) has been translated as “Then.”
[15:30] 280 tn Here καί (kai) has not been translated.
[15:32] 281 tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA27, however, includes the pronoun, on the basis of the much stronger external evidence.
[15:36] 282 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
[15:37] 283 tn Here καί (kai) has not been translated.
[15:38] 284 tc ‡ Although most witnesses (B C L W Ë13 33 Ï f sys,p,h mae) read “women and children” instead of “children and women,” it is likely that the majority’s reading is a harmonization to Matt 14:21. “Children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ Ë1] 579 lat syc sa bo), and has more compelling internal arguments on its side, suggesting that this is the original reading. NA27, however, agrees with the majority of witnesses.
[15:38] 285 tn Grk “And those eating were four thousand men, apart from children and women.”
[15:39] 286 sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.
[16:1] 287 sn See the note on Pharisees in 3:7.
[16:1] 288 sn See the note on Sadducees in 3:7.
[16:1] 289 tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.
[16:1] 290 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[16:2] 291 tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.
[16:3] 292 tn Or “red and gloomy” (L&N 14.56).
[16:3] 293 tn Grk “The face of the sky you know how to discern.”
[16:4] 294 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:6] 295 sn See the note on Pharisees in 3:7.
[16:6] 296 sn See the note on Sadducees in 3:7.
[16:7] 297 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.
[16:8] 298 tn Or “becoming aware of it.”
[16:8] 299 tn Grk “Those of little faith.”
[16:8] 300 tn Or “discussing.”
[16:13] 301 tn Here δέ (de) has not been translated.
[16:13] 302 map For location see Map1 C1; Map2 F4.
[16:13] 303 tn Grk “he asked his disciples, saying.” The participle λέγων (legwn) is redundant and has been left untranslated.
[16:14] 304 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[16:16] 305 tn Grk “And answering, Simon Peter said.”
[16:16] 306 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:16] sn See the note on Christ in 1:16.
[16:17] 307 tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.
[16:17] 308 tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.
[16:18] 309 tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).
[16:18] sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.
[16:20] 310 tc Most
[16:20] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:20] sn See the note on Christ in 1:16.
[16:21] 311 tn Grk “From then.”
[16:21] 312 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:21] 313 sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[16:21] 314 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
[16:22] 315 tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[16:22] 316 tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”
[16:24] 318 tn Grk “to come after me.”
[16:24] 319 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[16:24] 320 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[16:25] 321 tn Or “soul” (throughout vv. 25-26).
[16:25] 322 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[16:26] 323 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[16:27] 324 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
[16:28] 325 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[16:28] 326 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[16:28] 327 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[16:28] 328 sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
[17:1] 329 tn Grk “And after six days.”
[17:1] 330 tn Grk “John his brother” with “his” referring to James.
[17:2] 331 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[17:2] 332 tn Here καί (kai) has not been translated.
[17:3] 333 tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:3] 334 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[17:4] 335 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
[17:4] 336 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
[17:4] 337 tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C3 D L W Θ [Φ] 0281 Ë[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.
[17:4] 338 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[17:4] sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.
[17:5] 339 tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:5] 340 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 341 tn Or “surrounded.”
[17:5] 342 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
[17:5] 343 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[17:5] 344 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[17:6] 345 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
[17:8] 346 tn Here δέ (de) has not been translated.
[17:9] 347 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[17:10] 348 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[17:10] 349 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
[17:11] 350 tn Grk “And answering, he said.” This has been simplified in the translation.
[17:12] 351 tn Here καί (kai) has not been translated.
[17:14] 352 tn Here καί (kai) has not been translated.
[17:15] 353 tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
[17:16] 354 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:17] 355 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[17:17] 356 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[17:17] 357 tn Or “faithless.”
[17:17] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[17:17] 358 tn Grk “how long.”
[17:17] 359 tn Or “put up with.” See Num 11:12; Isa 46:4.
[17:17] 360 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[17:18] 361 tn Here καί (kai) has been translated as “Then.”
[17:18] 362 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[17:19] 363 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.
[17:20] 364 tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.
[17:20] 365 tn Grk “faith as,” “faith like.”
[17:20] 366 tn Here καί (kai) has not been translated.
[17:21] 367 tc Many important
[17:22] 368 tn Here δέ (de) has not been translated.
[17:22] 369 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[17:24] 370 tn Here δέ (de) has not been translated.
[17:24] 371 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:24] 372 tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.
[17:24] sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).
[17:25] 373 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[17:25] 374 sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.
[17:26] 375 sn See the note on the phrase their sons in the previous verse.
[17:27] 376 sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).
[18:3] 377 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:3] 378 sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.
[18:3] 379 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[18:5] 380 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[18:6] 381 tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
[18:6] 382 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.
[18:6] sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
[18:6] 383 tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”
[18:7] 384 tn Grk “For it.” Here γάρ (gar) has not been translated.
[18:8] 385 tn Here δέ (de) has not been translated.
[18:8] 386 sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.
[18:8] 387 tn Grk “than having.”
[18:9] 388 tn Grk “than having.”
[18:9] 389 tn Grk “the Gehenna of fire.”
[18:9] sn See the note on the word hell in 5:22.
[18:11] 390 tc The most important
[18:12] 391 tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[18:12] 392 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[18:12] 393 sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[18:13] 394 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:15] 395 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
[18:15] 396 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[18:15] 397 tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 Ë1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the
[18:15] 398 tn Grk “go reprove him.”
[18:16] 399 sn A quotation from Deut 19:15.
[18:17] 400 tn Here δέ (de) has not been translated.
[18:17] 401 tn Here δέ (de) has not been translated.
[18:17] 402 tn Grk “let him be to you as.”
[18:17] 404 sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.
[18:18] 405 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 406 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 407 tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.
[18:21] 408 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[18:22] 409 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
[18:23] 410 tn See the note on the word “slave” in 8:9.
[18:24] 411 tn Here δέ (de) has not been translated.
[18:24] 412 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”
[18:25] 413 tn Here δέ (de) has not been translated.
[18:25] 414 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:25] 415 tn Grk “and his wife.”
[18:26] 416 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
[18:26] 417 tc The majority of
[18:28] 418 tn Here δέ (de) has not been translated.
[18:28] 419 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
[18:28] 420 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 421 tn Grk “and he grabbed him and started choking him.”
[18:28] 422 tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:29] 423 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 424 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 425 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 426 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
[18:35] 427 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
[18:35] 428 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[19:1] 429 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] 430 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] 431 tn Grk “And Pharisees.”
[19:3] sn See the note on Pharisees in 3:7.
[19:3] 432 tc ‡ Most
[19:3] 433 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] 434 sn A quotation from Gen 1:27; 5:2.
[19:5] 435 sn A quotation from Gen 2:24.
[19:7] 436 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] 437 tc A few important
[19:8] tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[19:8] 438 tn Grk “heart” (a collective singular).
[19:10] 439 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 440 tn Here δέ (de) has not been translated.
[19:12] 441 tn Grk “from the womb of the mother” (an idiom).
[19:12] 442 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] 444 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 445 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] 446 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] 447 tn Grk “went from there.”
[19:16] 448 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] 449 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 450 sn A quotation from Lev 19:18.
[19:20] 451 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] 452 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] 453 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] 454 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] 455 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 456 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 457 tn Grk “I say to you.”
[19:24] 458 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] 459 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] 460 tn Here δέ (de) has not been translated.
[19:25] 461 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 462 tn Here δέ (de) has not been translated.
[19:26] 463 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] 464 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 465 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 466 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 467 tn Here δέ (de) has not been translated.
[19:28] 468 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 469 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] 470 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] 471 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] 472 sn The term landowner here refers to the owner and manager of a household.
[20:2] 473 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] 474 tn Grk “about the third hour.”
[20:5] 475 tn Here δέ (de) has not been translated.
[20:5] 476 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 477 tn Grk “about the eleventh hour.”
[20:8] 478 tn Here δέ (de) has not been translated.
[20:8] 479 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 480 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] 481 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 482 tn Here δέ (de) has not been translated.
[20:11] 483 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 484 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 485 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] 486 tn Grk “for a denarius a day.”
[20:14] 487 tn Here δέ (de) has not been translated.
[20:14] 488 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 489 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] 490 tn Grk “Is your eye evil because I am good?”
[20:17] 491 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 492 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] 493 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 494 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] 495 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] 496 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[20:20] 497 tn Grk “asked something from him.”
[20:21] 498 tn Grk “said to him.”
[20:21] 499 tn Grk “Say that.”
[20:21] 500 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] 501 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] 502 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] 503 tc Most
[20:22] 504 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] 505 tc See the tc note on “about to drink” in v. 22.
[20:24] 506 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:24] 508 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] 509 tn See the note on the word “slave” in 8:9.
[20:28] 510 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] 511 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:30] 512 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] 513 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[20:30] 514 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] 515 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] 516 tn Here δέ (de) has not been translated.
[20:31] 517 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] 518 tc ‡ The majority of
[21:1] 519 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 520 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 521 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] 522 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] 523 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 524 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 525 tn Here δέ (de) has not been translated.
[21:4] 526 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 527 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] 528 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] 529 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 530 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 531 tn Here δέ (de) has not been translated.
[21:9] 532 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 533 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] 534 sn A quotation from Ps 118:25-26.
[21:10] 535 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 536 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 537 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 538 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] 539 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] 540 sn A quotation from Isa 56:7.
[21:13] 541 tn Or “a hideout” (see L&N 1.57).
[21:13] 542 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] 543 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 544 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] 545 sn A quotation from Ps 8:2.
[21:19] 546 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] 547 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 548 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 549 tn Grk “believing”; the participle here is conditional.
[21:23] 551 tn Grk “the temple.”
[21:23] 552 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 553 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] 554 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] 555 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] 556 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 557 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] 558 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] 559 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] 560 tn Here δέ (de) has not been translated.
[21:29] 561 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] 562 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] 563 tn “And he”; here δέ (de) has not been translated.
[21:30] 564 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] 565 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] 566 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 567 sn See the note on tax collectors in 5:46.
[21:32] 568 tn Here δέ (de) has not been translated.
[21:32] 569 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] 570 tn The term here refers to the owner and manager of a household.
[21:33] 571 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] 572 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 573 sn The leasing of land to tenant farmers was common in this period.
[21:34] 574 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] 575 tn Grk “to collect his fruits.”
[21:35] 576 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 577 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 578 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] 579 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 580 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 581 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] 582 sn A quotation from Ps 118:22-23.
[21:43] 583 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 584 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] 585 tn Here καί (kai) has not been translated.
[21:45] 586 sn See the note on Pharisees in 3:7.
[21:46] 587 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.
[20:29] 588 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:30] 589 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] 590 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[20:30] 591 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] 592 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] 593 tn Here δέ (de) has not been translated.
[20:31] 594 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] 595 tc ‡ The majority of
[20:21] 596 tn Grk “said to him.”
[20:21] 597 tn Grk “Say that.”
[20:21] 598 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.
[18:3] 599 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:3] 600 sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.
[18:3] 601 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[18:5] 602 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[18:6] 603 tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
[18:6] 604 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.
[18:6] sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
[18:6] 605 tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”
[18:7] 606 tn Grk “For it.” Here γάρ (gar) has not been translated.
[18:8] 607 tn Here δέ (de) has not been translated.
[18:8] 608 sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.
[18:8] 609 tn Grk “than having.”
[18:9] 610 tn Grk “than having.”
[18:9] 611 tn Grk “the Gehenna of fire.”
[18:9] sn See the note on the word hell in 5:22.
[18:11] 612 tc The most important
[18:12] 613 tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[18:12] 614 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[18:12] 615 sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[18:13] 616 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:15] 617 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
[18:15] 618 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[18:15] 619 tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 Ë1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the
[18:15] 620 tn Grk “go reprove him.”
[18:16] 621 sn A quotation from Deut 19:15.
[18:17] 622 tn Here δέ (de) has not been translated.
[18:17] 623 tn Here δέ (de) has not been translated.
[18:17] 624 tn Grk “let him be to you as.”
[18:17] 626 sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.
[18:18] 627 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 628 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 629 tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.
[18:21] 630 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[18:22] 631 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
[18:23] 632 tn See the note on the word “slave” in 8:9.
[18:24] 633 tn Here δέ (de) has not been translated.
[18:24] 634 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”
[18:25] 635 tn Here δέ (de) has not been translated.
[18:25] 636 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:25] 637 tn Grk “and his wife.”
[18:26] 638 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
[18:26] 639 tc The majority of
[18:28] 640 tn Here δέ (de) has not been translated.
[18:28] 641 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
[18:28] 642 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 643 tn Grk “and he grabbed him and started choking him.”
[18:28] 644 tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:29] 645 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 646 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 647 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 648 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
[18:35] 649 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
[18:35] 650 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[19:1] 651 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] 652 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] 653 tn Grk “And Pharisees.”
[19:3] sn See the note on Pharisees in 3:7.
[19:3] 654 tc ‡ Most
[19:3] 655 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] 656 sn A quotation from Gen 1:27; 5:2.
[19:5] 657 sn A quotation from Gen 2:24.
[19:7] 658 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] 659 tc A few important
[19:8] tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[19:8] 660 tn Grk “heart” (a collective singular).
[19:10] 661 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 662 tn Here δέ (de) has not been translated.
[19:12] 663 tn Grk “from the womb of the mother” (an idiom).
[19:12] 664 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] 666 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 667 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] 668 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] 669 tn Grk “went from there.”
[19:16] 670 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] 671 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 672 sn A quotation from Lev 19:18.
[19:20] 673 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] 674 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] 675 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] 676 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] 677 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 678 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 679 tn Grk “I say to you.”
[19:24] 680 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] 681 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] 682 tn Here δέ (de) has not been translated.
[19:25] 683 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 684 tn Here δέ (de) has not been translated.
[19:26] 685 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] 686 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 687 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 688 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 689 tn Here δέ (de) has not been translated.
[19:28] 690 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 691 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] 692 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] 693 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] 694 sn The term landowner here refers to the owner and manager of a household.
[20:2] 695 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] 696 tn Grk “about the third hour.”
[20:5] 697 tn Here δέ (de) has not been translated.
[20:5] 698 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 699 tn Grk “about the eleventh hour.”
[20:8] 700 tn Here δέ (de) has not been translated.
[20:8] 701 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 702 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] 703 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 704 tn Here δέ (de) has not been translated.
[20:11] 705 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 706 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 707 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] 708 tn Grk “for a denarius a day.”
[20:14] 709 tn Here δέ (de) has not been translated.
[20:14] 710 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 711 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] 712 tn Grk “Is your eye evil because I am good?”
[20:17] 713 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 714 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] 715 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 716 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] 717 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] 718 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[20:20] 719 tn Grk “asked something from him.”
[20:21] 720 tn Grk “said to him.”
[20:21] 721 tn Grk “Say that.”
[20:21] 722 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] 723 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] 724 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] 725 tc Most
[20:22] 726 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] 727 tc See the tc note on “about to drink” in v. 22.
[20:24] 728 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:24] 730 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] 731 tn See the note on the word “slave” in 8:9.
[20:28] 732 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] 733 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:30] 734 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] 735 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[20:30] 736 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] 737 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] 738 tn Here δέ (de) has not been translated.
[20:31] 739 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] 740 tc ‡ The majority of
[21:1] 741 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 742 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 743 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] 744 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] 745 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 746 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 747 tn Here δέ (de) has not been translated.
[21:4] 748 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 749 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] 750 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] 751 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 752 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 753 tn Here δέ (de) has not been translated.
[21:9] 754 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 755 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] 756 sn A quotation from Ps 118:25-26.
[21:10] 757 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 758 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 759 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 760 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] 761 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] 762 sn A quotation from Isa 56:7.
[21:13] 763 tn Or “a hideout” (see L&N 1.57).
[21:13] 764 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] 765 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 766 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] 767 sn A quotation from Ps 8:2.
[21:19] 768 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] 769 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 770 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 771 tn Grk “believing”; the participle here is conditional.
[21:23] 773 tn Grk “the temple.”
[21:23] 774 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 775 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] 776 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] 777 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] 778 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 779 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] 780 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] 781 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] 782 tn Here δέ (de) has not been translated.
[21:29] 783 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] 784 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] 785 tn “And he”; here δέ (de) has not been translated.
[21:30] 786 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] 787 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] 788 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 789 sn See the note on tax collectors in 5:46.
[21:32] 790 tn Here δέ (de) has not been translated.
[21:32] 791 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] 792 tn The term here refers to the owner and manager of a household.
[21:33] 793 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] 794 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 795 sn The leasing of land to tenant farmers was common in this period.
[21:34] 796 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] 797 tn Grk “to collect his fruits.”
[21:35] 798 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 799 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 800 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] 801 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 802 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 803 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] 804 sn A quotation from Ps 118:22-23.
[21:43] 805 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 806 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] 807 tn Here καί (kai) has not been translated.
[21:45] 808 sn See the note on Pharisees in 3:7.
[21:46] 809 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] 810 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
[22:3] 811 tn See the note on the word “slave” in 8:9.
[22:4] 812 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] 813 tn Here δέ (de) has not been translated.
[22:7] 814 tn Here δέ (de) has not been translated.
[22:7] 815 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] 816 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] 817 tn Grk “he was silent.”
[22:15] 818 sn See the note on Pharisees in 3:7.
[22:15] 819 tn Grk “trap him in word.”
[22:16] 820 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] 821 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] 822 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
[22:17] 823 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] 824 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] 825 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[22:19] 826 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[22:19] 827 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] 828 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.
[22:20] 829 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] 830 tn Grk “they said to him.”
[22:21] 831 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
[22:21] 832 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] 833 tn Grk “they were amazed; they marveled.”
[22:23] 834 sn See the note on Sadducees in 3:7.
[22:23] 835 sn This remark is best regarded as a parenthetical note by the author.
[22:23] 836 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[22:24] 837 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
[22:24] 838 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] 839 tn Here δέ (de) has not been translated.
[22:28] 840 tn Grk “For all had her.”
[22:29] 841 tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[22:29] 842 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[22:30] 843 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] 844 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] 845 sn A quotation from Exod 3:6.
[22:32] 846 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] 847 sn See the note on Pharisees in 3:7.
[22:34] 848 sn See the note on Sadducees in 3:7.
[22:34] 849 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
[22:35] 850 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
[22:35] 851 tn Grk “testing.” The participle, however, is telic in force.
[22:36] 852 tn Or possibly “What sort of commandment in the law is great?”
[22:37] 853 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[22:37] 854 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[22:37] 855 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] 856 tn Grk “the great and first.”
[22:39] 857 sn A quotation from Lev 19:18.
[22:40] 858 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
[22:41] 859 tn Here δέ (de) has not been translated.
[22:41] 860 sn See the note on Pharisees in 3:7.
[22:41] 861 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] 862 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] 863 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] 864 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] 865 sn A quotation from Ps 110:1.
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