9:14 Then John’s 11 disciples came to Jesus 12 and asked, “Why do we and the Pharisees 13 fast often, 14 but your disciples don’t fast?”
17:22 When 21 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 22
18:15 “If 24 your brother 25 sins, 26 go and show him his fault 27 when the two of you are alone. If he listens to you, you have regained your brother.
20:1 “For the kingdom of heaven is like a landowner 29 who went out early in the morning to hire workers for his vineyard.
25:41 “Then he will say 30 to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!
1 sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.
2 tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.
3 tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.
4 tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.
5 tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
6 tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).
7 sn A quotation from Deut 8:3.
7 tn Grk “glory.”
10 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
11 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
13 sn John refers to John the Baptist.
14 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
15 sn See the note on Pharisees in 3:7.
16 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
16 tn Grk “I will return to my house from which I came.”
17 tn Grk “comes.”
18 tn The words “the house” are not in Greek but are implied.
19 sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
19 sn An allusion to Dan 12:3.
20 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).
22 tn Here δέ (de) has not been translated.
23 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.
25 tn Grk “Truly (ἀμήν, amhn), I say to you.”
28 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
29 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).
30 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
31 tn Grk “go reprove him.”
31 sn A quotation from Gen 1:27; 5:2.
34 sn The term landowner here refers to the owner and manager of a household.
37 tn Here καί (kai) has not been translated.
40 tn Grk “What will you give to me, and I will betray him to you?”