Discovery BoxGenesis 2:1--4:26
Context2:1 The heavens and the earth 1 were completed with everything that was in them. 2 2:2 By 3 the seventh day God finished the work that he had been doing, 4 and he ceased 5 on the seventh day all the work that he had been doing. 2:3 God blessed the seventh day and made it holy 6 because on it he ceased all the work that he 7 had been doing in creation. 8
2:4 This is the account 9 of the heavens and
the earth 10 when they were created – when the Lord God 11 made the earth and heavens. 12
2:5 Now 13 no shrub of the field had yet grown on the earth, and no plant of the field 14 had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. 15 2:6 Springs 16 would well up 17 from the earth and water 18 the whole surface of the ground. 19 2:7 The Lord God formed 20 the man from the soil of the ground 21 and breathed into his nostrils the breath of life, 22 and the man became a living being. 23
2:8 The Lord God planted an orchard 24 in the east, 25 in Eden; 26 and there he placed the man he had formed. 27 2:9 The Lord God made all kinds of trees grow from the soil, 28 every tree that was pleasing to look at 29 and good for food. (Now 30 the tree of life 31 and the tree of the knowledge of good and evil 32 were in the middle of the orchard.)
2:10 Now 33 a river flows 34 from Eden 35 to
water the orchard, and from there it divides 36 into four headstreams. 37 2:11 The name of the first is Pishon; it runs through 38 the entire land of Havilah, where there is gold. 2:12 (The gold of that land is pure; 39 pearls 40 and lapis lazuli 41 are also there). 2:13 The name of the second river is Gihon; it runs through 42 the entire land of Cush. 43 2:14 The name of the third river is Tigris; it runs along the east side of Assyria. 44 The fourth river is the Euphrates.
2:15 The Lord God took the man and placed 45 him in the orchard in 46 Eden to care for it and to maintain it. 47 2:16 Then the Lord God commanded 48 the man, “You may freely eat 49 fruit 50 from every tree of the orchard, 2:17 but 51 you must not eat 52 from the tree of the knowledge of good and evil, for when 53 you eat from it you will surely die.” 54
2:18 The Lord God said, “It is not good for the man to be alone. 55 I will make a companion 56 for him who corresponds to him.” 57 2:19 The Lord God formed 58 out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would 59 name them, and whatever the man called each living creature, that was its name. 2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam 60 no companion who corresponded to him was found. 61 2:21 So the Lord God caused the man to fall into a deep sleep, 62 and while he was asleep, 63 he took part of the man’s side 64 and closed up the place with flesh. 65 2:22 Then the Lord God made 66 a woman from the part he had taken out of the man, and he brought her to the man. 2:23 Then the man said,
“This one at last 67 is bone of my bones
and flesh of my flesh;
this one will be called 68 ‘woman,’
for she was taken out of 69 man.” 70
2:24 That is why 71 a man leaves 72 his father and mother and unites with 73 his wife, and they become a new family. 74 2:25 The man and his wife were both naked, 75 but they were not ashamed. 76
3:1 Now 77 the serpent 78 was more shrewd 79
than any of the wild animals 80 that the Lord God had made. He said to the woman, “Is it really true that 81 God 82 said, ‘You must not eat from any tree of the orchard’?” 83 3:2 The woman said to the serpent, “We may eat 84 of the fruit from the trees of the orchard; 3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, 85 or else you will die.’” 86 3:4 The serpent said to the woman, “Surely you will not die, 87 3:5 for God knows that when you eat from it your eyes will open 88 and you will be like divine beings who know 89 good and evil.” 90
3:6 When 91 the woman saw that the tree produced fruit that was good for food, 92 was attractive 93 to the eye, and was desirable for making one wise, 94 she took some of its fruit and ate it. 95 She also gave some of it to her husband who was with her, and he ate it. 96 3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.
3:8 Then the man and his wife heard the sound of the Lord God moving about 97 in the orchard at the breezy time 98 of the day, and they hid 99 from the Lord God among the trees of the orchard. 3:9 But the Lord God called to 100 the man and said to him, “Where are you?” 101 3:10 The man replied, 102 “I heard you moving about 103 in the orchard, and I was afraid because I was naked, so I hid.” 3:11 And the Lord God 104 said, “Who told you that you were naked? 105 Did you eat from the tree that I commanded you not to eat from?” 106 3:12 The man said, “The woman whom you gave me, she gave 107 me some fruit 108 from the tree and I ate it.” 3:13 So the Lord God said to the woman, “What is this 109 you have done?” And the woman replied, “The serpent 110 tricked 111 me, and I ate.”
3:14 The Lord God said to the serpent, 112
“Because you have done this,
cursed 113 are you above all the wild beasts
and all the living creatures of the field!
On your belly you will crawl 114
and dust you will eat 115 all the days of your life.
3:15 And I will put hostility 116 between you and the woman
and between your offspring and her offspring; 117
her offspring will attack 118 your head,
and 119 you 120 will attack her offspring’s heel.” 121
3:16 To the woman he said,
“I will greatly increase 122 your labor pains; 123
with pain you will give birth to children.
You will want to control your husband, 124
but he will dominate 125 you.”
“Because you obeyed 127 your wife
and ate from the tree about which I commanded you,
‘You must not eat from it,’
cursed is the ground 128 thanks to you; 129
in painful toil you will eat 130 of it all the days of your life.
3:18 It will produce thorns and thistles for you,
but you will eat the grain 131 of the field.
3:19 By the sweat of your brow 132 you will eat food
until you return to the ground, 133
for out of it you were taken;
for you are dust, and to dust you will return.” 134
3:20 The man 135 named his wife Eve, 136 because 137 she was the mother of all the living. 138 3:21 The Lord God made garments from skin 139 for Adam and his wife, and clothed them. 3:22 And the Lord God said, “Now 140 that the man has become like one of us, 141 knowing 142 good and evil, he must not be allowed 143 to stretch out his hand and take also from the tree of life and eat, and live forever.” 3:23 So the Lord God expelled him 144 from the orchard in Eden to cultivate the ground from which he had been taken. 3:24 When he drove 145 the man out, he placed on the eastern side 146 of the orchard in Eden angelic sentries 147 who used the flame of a whirling sword 148 to guard the way to the tree of life.
4:1 Now 149 the man had marital relations with 150 his wife Eve, and she became pregnant 151 and gave birth to Cain. Then she said, “I have created 152 a man just as the Lord did!” 153 4:2 Then she gave birth 154 to his brother Abel. 155 Abel took care of the flocks, while Cain cultivated the ground. 156
4:3 At the designated time 157 Cain brought some of the fruit of the ground for an offering 158 to the Lord. 4:4 But Abel brought 159 some of the firstborn of his flock – even the fattest 160 of them. And the Lord was pleased with 161 Abel and his offering, 4:5 but with Cain and his offering he was not pleased. 162 So Cain became very angry, 163 and his expression was downcast. 164
4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true 165 that if you do what is right, you will be fine? 166 But if you do not do what is right, sin is crouching 167 at the door. It desires to dominate you, but you must subdue it.” 168
4:8 Cain said to his brother Abel, “Let’s go out to the field.” 169 While they were in the field, Cain attacked 170 his brother 171 Abel and killed him.
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 172 And he replied, “I don’t know! Am I my brother’s guardian?” 173 4:10 But the Lord said, “What have you done? 174 The voice 175 of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished 176 from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate 177 the
ground it will no longer yield 178 its best 179 for you. You will be a homeless wanderer 180 on the earth.” 4:13 Then Cain said to the Lord, “My punishment 181 is too great to endure! 182 4:14 Look! You are driving me off the land 183 today, and I must hide from your presence. 184 I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, 185 if anyone kills Cain, Cain will be avenged seven times as much.” 186 Then the Lord put a special mark 187 on Cain so that no one who found him would strike him down. 188 4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, 189 east of Eden.
4:17 Cain had marital relations 190 with his wife, and she became pregnant 191 and gave birth to Enoch. Cain was building a city, and he named the city after 192 his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father 193 of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.
4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first 194 of those who live in tents and keep 195 livestock. 4:21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped 196 all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.
4:23 Lamech said to his wives,
“Adah and Zillah! Listen to me!
You wives of Lamech, hear my words!
I have killed a man for wounding me,
a young man 197 for hurting me.
4:24 If Cain is to be avenged seven times as much,
then Lamech seventy-seven times!” 198
4:25 And Adam had marital relations 199 with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given 200 me another child 201 in place of Abel because Cain killed him.” 4:26 And a son was also born to Seth, whom he named Enosh. At that time people 202 began to worship 203 the Lord.
Matthew 21:1-46
Context21:1 Now 204 when they approached Jerusalem 205 and came to Bethphage, 206 at the Mount of Olives, 207 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 208 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,’ 209 and he will send them at once.” 21:4 This 210 took place to fulfill what was spoken by the prophet: 211
21:5 “Tell the people of Zion, 212
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 213
21:6 So 214 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 215 on them, and he sat on them. 21:8 A 216 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, 217 “Hosanna 218 to the Son of David! Blessed is the one who comes in the name of the Lord! 219 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 220 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 221 in Galilee.”
21:12 Then 222 Jesus entered the temple area 223 and drove out all those who were selling and buying in the temple courts, 224 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,’ 225 but you are turning it into a den 226 of robbers!” 227
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 228 saw the wonderful things he did and heard the children crying out in the temple courts, 229 “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’?” 230 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 231 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 232 answered them, “I tell you the truth, 233 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, 234 you will receive.”
21:23 Now after Jesus 235 entered the temple courts, 236 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 237 are you doing these things, and who gave you this authority?” 21:24 Jesus 238 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?” 239 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 240 they answered Jesus, 241 “We don’t know.” 242 Then he said to them, “Neither will I tell you 243 by what authority 244 I am doing these things.
21:28 “What 245 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, 246 ‘I will not.’ But later he had a change of heart 247 and went. 21:30 The father 248 went to the other son and said the same thing. This boy answered, 249 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 250 Jesus said to them, “I tell you the truth, 251 tax collectors 252 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 253 you saw this, you did not later change your minds 254 and believe him.
21:33 “Listen to another parable: There was a landowner 255 who planted a vineyard. 256 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 257 he leased it to tenant farmers 258 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 259 to the tenants to collect his portion of the crop. 260 21:35 But the tenants seized his slaves, beat one, 261 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, 262 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 263 they seized him, 264 threw him out of the vineyard, 265 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. 266
This is from the Lord, and it is marvelous in our eyes’? 267
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 268 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.” 269 21:45 When 270 the chief priests and the Pharisees 271 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 272 regarded him as a prophet.
Matthew 26:1--27:66
Context26:1 When 273 Jesus had finished saying all these things, he told his disciples, 26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over 274 to be crucified.” 275 26:3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. 26:4 They 276 planned to arrest Jesus by stealth and kill him. 26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” 277
26:6 Now while Jesus was in Bethany at the house of Simon the leper, 26:7 a woman came to him with an alabaster jar 278 of expensive perfumed oil, 279 and she poured it on his head as he was at the table. 280 26:8 When 281 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 282 could have been sold at a high price and the money 283 given to the poor!” 26:10 When 284 Jesus learned of this, he said to them, “Why are you bothering this woman? She 285 has done a good service for me. 26:11 For you will always have the poor with you, but you will not always have me! 286 26:12 When 287 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 288 wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests 26:15 and said, “What will you give me to betray him into your hands?” 289 So they set out thirty silver coins for him. 26:16 From that time 290 on, Judas 291 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 292 Unleavened Bread the disciples came to Jesus and said, 293 “Where do you want us to prepare for you to eat the Passover?” 294 26:18 He 295 said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” 26:19 So 296 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 297 it was evening, he took his place at the table 298 with the twelve. 299 26:21 And while they were eating he said, “I tell you the truth, 300 one of you will betray me.” 301 26:22 They 302 became greatly distressed 303 and each one began to say to him, “Surely not I, Lord?” 26:23 He 304 answered, “The one who has dipped his hand into the bowl with me 305 will betray me. 26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” 26:25 Then 306 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 307 replied, “You have said it yourself.”
26:26 While 308 they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 26:28 for this is my blood, the blood 309 of the covenant, 310 that is poured out for many for the forgiveness of sins. 26:29 I 311 tell you, from now on I will not drink of this fruit 312 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 313 singing a hymn, 314 they went out to the Mount of Olives.
26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’ 315
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 316 said to him, “If they all fall away because of you, I will never fall away!” 26:34 Jesus said to him, “I tell you the truth, 317 on this night, before the rooster crows, you will deny me three times.” 26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.
26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” 26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” 26:39 Going a little farther, he threw himself down with his face to the ground and prayed, 318 “My Father, if possible, 319 let this cup 320 pass from me! Yet not what I will, but what you will.” 26:40 Then he came to the disciples and found them sleeping. He 321 said to Peter, “So, couldn’t you stay awake with me for one hour? 26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 26:42 He went away a second time and prayed, 322 “My Father, if this cup 323 cannot be taken away unless I drink it, your will must be done.” 26:43 He came again and found them sleeping; they could not keep their eyes open. 324 26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more. 26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. 26:46 Get up, let us go. Look! My betrayer 325 is approaching!”
26:47 While he was still speaking, Judas, 326 one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 26:48 (Now the betrayer 327 had given them a sign, saying, “The one I kiss is the man. 328 Arrest him!”) 329 26:49 Immediately 330 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 331 26:50 Jesus 332 said to him, “Friend, do what you are here to do.” Then they came and took hold 333 of Jesus and arrested him. 26:51 But 334 one of those with Jesus grabbed 335 his sword, drew it out, and struck the high priest’s slave, 336 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 337 For all who take hold of the sword will die by the sword. 26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions 338 of angels right now? 26:54 How then would the scriptures that say it must happen this way be fulfilled?” 26:55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? 339 Day after day I sat teaching in the temple courts, yet 340 you did not arrest me. 26:56 But this has happened so that 341 the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.
26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house 342 the experts in the law 343 and the elders had gathered. 26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After 344 going in, he sat with the guards 345 to see the outcome. 26:59 The 346 chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 26:60 But they did not find anything, though many false witnesses came forward. Finally 347 two came forward 26:61 and declared, “This man 348 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 349 the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 26:63 But Jesus was silent. The 350 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 351 the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand 352 of the Power 353 and coming on the clouds of heaven.” 354 26:65 Then the high priest tore his clothes and declared, 355 “He has blasphemed! Why do we still need witnesses? Now 356 you have heard the blasphemy! 26:66 What is your verdict?” 357 They 358 answered, “He is guilty and deserves 359 death.” 26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! 360 Who hit you?” 361
26:69 Now Peter was sitting outside in the courtyard. A 362 slave girl 363 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 364 “I don’t know what you’re talking about!” 26:71 When 365 he went out to the gateway, another slave girl 366 saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After 367 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 368 gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. 369 26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. 370
27:1 When 371 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They 372 tied him up, led him away, and handed him over to Pilate 373 the governor. 374
27:3 Now when 375 Judas, who had betrayed him, saw that Jesus 376 had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So 377 Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The 378 chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 27:7 After 379 consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 27:8 For this reason that field has been called the “Field of Blood” to this day. 27:9 Then what was spoken by Jeremiah 380 the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, 381 27:10 and they gave them for the potter’s field, as the Lord commanded me.” 382
27:11 Then 383 Jesus stood before the governor, and the governor asked him, 384 “Are you the king 385 of the Jews?” Jesus 386 said, “You say so.” 387 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed.
27:15 During the feast the governor was accustomed to release one prisoner to the crowd, 388 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 389 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 390 Barabbas or Jesus who is called the Christ?” 391 27:18 (For he knew that they had handed him over because of envy.) 392 27:19 As 393 he was sitting on the judgment seat, 394 his wife sent a message 395 to him: 396 “Have nothing to do with that innocent man; 397 I have suffered greatly as a result of a dream 398 about him today.” 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The 399 governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” 400 They all said, “Crucify him!” 401 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 402 Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” 403 27:25 In 404 reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, 405 he handed him over 406 to be crucified. 407 27:27 Then the governor’s soldiers took Jesus into the governor’s residence 408 and gathered the whole cohort 409 around him. 27:28 They 410 stripped him and put a scarlet robe 411 around him, 27:29 and after braiding 412 a crown of thorns, 413 they put it on his head. They 414 put a staff 415 in his right hand, and kneeling down before him, they mocked him: 416 “Hail, king of the Jews!” 417 27:30 They 418 spat on him and took the staff 419 and struck him repeatedly 420 on the head. 27:31 When 421 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then 422 they led him away to crucify him.
27:32 As 423 they were going out, they found a man from Cyrene named Simon, whom they forced 424 to carry his cross. 425 27:33 They 426 came to a place called Golgotha 427 (which means “Place of the Skull”) 428 27:34 and offered Jesus 429 wine mixed with gall to drink. 430 But after tasting it, he would not drink it. 27:35 When 431 they had crucified 432 him, they divided his clothes by throwing dice. 433 27:36 Then they sat down and kept guard over him there. 27:37 Above 434 his head they put the charge against him, 435 which read: 436 “This is Jesus, the king of the Jews.” 27:38 Then two outlaws were crucified with him, one on his right and one on his left. 27:39 Those 437 who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 438 If you are God’s Son, come down 439 from the cross!” 27:41 In 440 the same way even the chief priests – together with the experts in the law 441 and elders 442 – were mocking him: 443 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 444 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 445 because he said, ‘I am God’s Son’!” 27:44 The 446 robbers who were crucified with him also spoke abusively to him. 447
27:45 Now from noon until three, 448 darkness came over all the land. 449 27:46 At 450 about three o’clock Jesus shouted with a loud voice, 451 “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 452 27:47 When 453 some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately 454 one of them ran and got a sponge, filled it with sour wine, 455 put it on a stick, 456 and gave it to him to drink. 27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” 457 27:50 Then Jesus cried out again with a loud voice and gave up his spirit. 27:51 Just then 458 the temple curtain 459 was torn in two, from top to bottom. The 460 earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died 461 were raised. 27:53 (They 462 came out of the tombs after his resurrection and went into the holy city and appeared to many people.) 27:54 Now when the centurion 463 and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!” 27:55 Many 464 women who had followed Jesus from Galilee and given him support 465 were also there, watching from a distance. 27:56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
27:57 Now 466 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 467 27:58 He went to Pilate and asked for the body of Jesus. 468 Then Pilate ordered that it be given to him. 27:59 Joseph 469 took the body, wrapped it in a clean linen cloth, 470 27:60 and placed it 471 in his own new tomb that he had cut in the rock. 472 Then he rolled a great stone across the entrance 473 of the tomb and went away. 27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)
27:62 The 474 next day (which is after the day of preparation) the chief priests and the Pharisees 475 assembled before Pilate 27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’ 27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body 476 and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.” 27:65 Pilate said to them, “Take 477 a guard of soldiers. Go and make it as secure as you can.” 27:66 So 478 they went with the soldiers 479 of the guard and made the tomb secure by sealing the stone.
[2:1] 1 tn See the note on the phrase “the heavens and the earth” in 1:1.
[2:1] 2 tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.
[2:2] 3 tn Heb “on/in the seventh day.”
[2:2] 4 tn Heb “his work which he did [or “made”].”
[2:2] 5 tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.
[2:3] 6 tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.
[2:3] 7 tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
[2:3] 8 tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”
[2:4] 9 tn The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolÿdot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, “The Toledot of the Book of Genesis and Their Redemptive-Historical Significance,” CTJ 5 (1970): 184-89.
[2:4] 10 tn See the note on the phrase “the heavens and the earth” in 1:1.
[2:4] 11 sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (
[2:4] 12 tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same.
[2:5] 13 tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶּרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given – again dealing with water as in 1:2 (water would well up).
[2:5] 14 tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, עֵשֶׂב (’esev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”
[2:5] 15 tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.
[2:6] 16 tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.
[2:6] 17 tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.
[2:6] 18 tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.
[2:6] 19 tn The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.”
[2:7] 20 tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)
[2:7] 21 tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.
[2:7] 22 tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).
[2:7] 23 tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).
[2:8] 24 tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees.
[2:8] 25 tn Heb “from the east” or “off east.”
[2:8] 26 sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.
[2:8] 27 tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.
[2:9] 28 tn Heb “ground,” referring to the fertile soil.
[2:9] 29 tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.
[2:9] 30 tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.
[2:9] 31 tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.
[2:9] 32 tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.
[2:10] 33 tn The disjunctive clause (note the construction conjunction + subject + predicate) introduces an entire paragraph about the richness of the region in the east.
[2:10] 34 tn The Hebrew active participle may be translated here as indicating past durative action, “was flowing,” or as a present durative, “flows.” Since this river was the source of the rivers mentioned in vv. 11-14, which appear to describe a situation contemporary with the narrator, it is preferable to translate the participle in v. 10 with the present tense. This suggests that Eden and its orchard still existed in the narrator’s time. According to ancient Jewish tradition, Enoch was taken to the Garden of Eden, where his presence insulated the garden from the destructive waters of Noah’s flood. See Jub. 4:23-24.
[2:10] 35 sn Eden is portrayed here as a source of life-giving rivers (that is, perennial streams). This is no surprise because its orchard is where the tree of life is located. Eden is a source of life, but tragically its orchard is no longer accessible to humankind. The river flowing out of Eden is a tantalizing reminder of this. God continues to provide life-giving water to sustain physical existence on the earth, but immortality has been lost.
[2:10] 36 tn The imperfect verb form has the same nuance as the preceding participle. (If the participle is taken as past durative, then the imperfect would be translated “was dividing.”)
[2:10] 37 tn Or “branches”; Heb “heads.” Cf. NEB “streams”; NASB “rivers.”
[2:11] 38 tn Heb “it is that which goes around.”
[2:12] 40 tn The Hebrew term translated “pearls” may be a reference to resin (cf. NIV “aromatic resin”) or another precious stone (cf. NEB, NASB, NRSV “bdellium”).
[2:13] 42 tn Heb “it is that which goes around.”
[2:13] 43 sn Cush. In the Bible the Hebrew word כּוּשׁ (kush, “Kush”) often refers to Ethiopia (so KJV, CEV), but here it must refer to a region in Mesopotamia, the area of the later Cassite dynasty of Babylon. See Gen 10:8 as well as E. A. Speiser, Genesis (AB), 20.
[2:14] 44 tn Heb “Asshur” (so NEB, NIV).
[2:15] 45 tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.
[2:15] 46 tn Traditionally translated “the Garden of Eden,” the context makes it clear that the garden (or orchard) was in Eden (making “Eden” a genitive of location).
[2:15] 47 tn Heb “to work it and to keep it.”
[2:16] 48 sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.
[2:16] 49 tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”
[2:16] 50 tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).
[2:17] 51 tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”
[2:17] 52 tn The negated imperfect verb form indicates prohibition, “you must not eat.”
[2:17] 53 tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.
[2:17] 54 tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”
[2:18] 55 tn Heb “The being of man by himself is not good.” The meaning of “good” must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.
[2:18] 56 tn Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (’ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.
[2:18] 57 tn The Hebrew expression כְּנֶגְדּוֹ (kÿnegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him.
[2:19] 58 tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.
[2:19] 59 tn The imperfect verb form is future from the perspective of the past time narrative.
[2:20] 60 tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).
[2:20] 61 tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”
[2:21] 62 tn Heb “And the
[2:21] 63 tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).
[2:21] 64 tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.
[2:21] 65 tn Heb “closed up the flesh under it.”
[2:22] 66 tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the
[2:23] 67 tn The Hebrew term הַפַּעַם (happa’am) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.
[2:23] 68 tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).
[2:23] 69 tn Or “from” (but see v. 22).
[2:23] 70 sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.
[2:24] 71 tn This statement, introduced by the Hebrew phrase עַל־כֵּן (’al-ken, “therefore” or “that is why”), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, “This is why we do things the way we do.” It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.
[2:24] 72 tn The imperfect verb form has a habitual or characteristic nuance. For other examples of עַל־כֵּן (’al-ken, “therefore, that is why”) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase “to this day” indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note “to this day”); 19:24 (perhaps the imperfect is customary here, “were saying”); 2 Sam 5:8. The verb translated “leave” (עָזָב, ’azab) normally means “to abandon, to forsake, to leave behind, to discard,” when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.
[2:24] 73 tn The perfect with vav (ו) consecutive carries the same habitual or characteristic nuance as the preceding imperfect. The verb is traditionally translated “cleaves [to]”; it has the basic idea of “stick with/to” (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.
[2:24] 74 tn Heb “and they become one flesh.” The perfect with vav consecutive carries the same habitual or characteristic nuance as the preceding verbs in the verse. The retention of the word “flesh” (בָּשָׂר, basar) in the translation often leads to improper or incomplete interpretations. The Hebrew word refers to more than just a sexual union. When they unite in marriage, the man and woman bring into being a new family unit (הָיָה + לְ, hayah + lamed preposition means “become”). The phrase “one flesh” occurs only here and must be interpreted in light of v. 23. There the man declares that the woman is bone of his bone and flesh of his flesh. To be one’s “bone and flesh” is to be related by blood to someone. For example, the phrase describes the relationship between Laban and Jacob (Gen 29:14); Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17). The expression “one flesh” seems to indicate that they become, as it were, “kin,” at least legally (a new family unit is created) or metaphorically. In this first marriage in human history, the woman was literally formed from the man’s bone and flesh. Even though later marriages do not involve such a divine surgical operation, the first marriage sets the pattern for how later marriages are understood and explains why marriage supersedes the parent-child relationship.
[2:25] 75 tn Heb “And the two of them were naked, the man and his wife.”
[2:25] 76 tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.
[3:1] 77 tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.
[3:1] 78 sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”
[3:1] 79 tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.
[3:1] 80 tn Heb “animals of the field.”
[3:1] 81 tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”
[3:1] 82 sn God. The serpent does not use the expression “Yahweh God” [
[3:1] 83 tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.
[3:2] 84 tn There is a notable change between what the
[3:3] 85 sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).
[3:3] 86 tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).
[3:4] 87 tn The response of the serpent includes the infinitive absolute with a blatant negation equal to saying: “Not – you will surely die” (לֹא מוֹת תִּמֻתען, lo’ mot tÿmutun). The construction makes this emphatic because normally the negative particle precedes the finite verb. The serpent is a liar, denying that there is a penalty for sin (see John 8:44).
[3:5] 88 tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.
[3:5] 89 tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.
[3:5] 90 sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)
[3:6] 91 tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.
[3:6] 92 tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.
[3:6] 93 tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.
[3:6] 94 tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.
[3:6] 95 tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.
[3:6] 96 sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.
[3:8] 97 tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the
[3:8] 98 tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the
[3:8] 99 tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the
[3:9] 100 tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”
[3:9] 101 sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”
[3:10] 102 tn Heb “and he said.”
[3:10] 103 tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”
[3:11] 104 tn Heb “and he said.” The referent (the
[3:11] 105 sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the
[3:11] 106 sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.
[3:12] 107 tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.
[3:12] 108 tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.
[3:13] 109 tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).
[3:13] 110 sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.
[3:13] 111 tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).
[3:14] 112 sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.
[3:14] 113 tn The Hebrew word translated “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “ground” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.
[3:14] 114 tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.
[3:14] 115 sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.
[3:15] 116 tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.
[3:15] 117 sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).
[3:15] 118 tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.
[3:15] 119 tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).
[3:15] 120 sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the
[3:15] 121 tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.
[3:16] 122 tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb.
[3:16] 123 tn Heb “your pain and your conception,” suggesting to some interpreters that having a lot of children was a result of the judgment (probably to make up for the loss through death). But the next clause shows that the pain is associated with conception and childbirth. The two words form a hendiadys (where two words are joined to express one idea, like “good and angry” in English), the second explaining the first. “Conception,” if the correct meaning of the noun, must be figurative here since there is no pain in conception; it is a synecdoche, representing the entire process of childbirth and child rearing from the very start. However, recent etymological research suggests the noun is derived from a root הרר (hrr), not הרה (hrh), and means “trembling, pain” (see D. Tsumura, “A Note on הרוֹן (Gen 3,16),” Bib 75 [1994]: 398-400). In this case “pain and trembling” refers to the physical effects of childbirth. The word עִצְּבוֹן (’itsÿvon, “pain”), an abstract noun related to the verb (עָצַב, ’atsav), includes more than physical pain. It is emotional distress as well as physical pain. The same word is used in v. 17 for the man’s painful toil in the field.
[3:16] 124 tn Heb “and toward your husband [will be] your desire.” The nominal sentence does not have a verb; a future verb must be supplied, because the focus of the oracle is on the future struggle. The precise meaning of the noun תְּשׁוּקָה (tÿshuqah, “desire”) is debated. Many interpreters conclude that it refers to sexual desire here, because the subject of the passage is the relationship between a wife and her husband, and because the word is used in a romantic sense in Song 7:11 HT (7:10 ET). However, this interpretation makes little sense in Gen 3:16. First, it does not fit well with the assertion “he will dominate you.” Second, it implies that sexual desire was not part of the original creation, even though the man and the woman were told to multiply. And third, it ignores the usage of the word in Gen 4:7 where it refers to sin’s desire to control and dominate Cain. (Even in Song of Songs it carries the basic idea of “control,” for it describes the young man’s desire to “have his way sexually” with the young woman.) In Gen 3:16 the
[3:16] 125 tn The Hebrew verb מָשַׁל (mashal) means “to rule over,” but in a way that emphasizes powerful control, domination, or mastery. This also is part of the baser human nature. The translation assumes the imperfect verb form has an objective/indicative sense here. Another option is to understand it as having a modal, desiderative nuance, “but he will want to dominate you.” In this case, the
[3:17] 126 tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).
[3:17] 127 tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.
[3:17] 128 sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.
[3:17] 129 tn The Hebrew phrase בַּעֲבוּרֶךָ (ba’avurekha) is more literally translated “on your account” or “because of you.” The idiomatic “thanks to you” in the translation tries to capture the point of this expression.
[3:17] 130 sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a “measure for measure” justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.
[3:18] 131 tn The Hebrew term עֵשֶׂב (’esev), when referring to human food, excludes grass (eaten by cattle) and woody plants like vines.
[3:19] 132 tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.
[3:19] 133 sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.
[3:19] 134 sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.
[3:20] 135 tn Or “Adam”; however, the Hebrew term has the definite article here.
[3:20] 136 sn The name Eve means “Living one” or “Life-giver” in Hebrew.
[3:20] 137 tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.
[3:20] 138 tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.
[3:21] 139 sn The
[3:22] 140 tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”
[3:22] 141 sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.
[3:22] 142 tn The infinitive explains in what way the man had become like God: “knowing good and evil.”
[3:22] 143 tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.
[3:23] 144 tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the
[3:24] 145 tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the
[3:24] 146 tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.
[3:24] 147 tn The Hebrew word is traditionally transliterated “the cherubim.”
[3:24] 148 tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.
[4:1] 149 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 150 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 151 tn Or “she conceived.”
[4:1] 152 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 153 tn Heb “with the
[4:2] 154 tn Heb “And she again gave birth.”
[4:2] 155 sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.
[4:2] 156 tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.
[4:3] 157 tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.
[4:3] 158 tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.
[4:4] 159 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.
[4:4] 160 tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).
[4:4] 161 tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.
[4:5] 162 sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.
[4:5] 163 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
[4:5] 164 tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the
[4:7] 165 tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.
[4:7] 166 tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.
[4:7] 167 tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).
[4:7] 168 tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.
[4:8] 169 tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.
[4:8] 170 tn Heb “arose against” (in a hostile sense).
[4:8] 171 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).
[4:9] 172 sn Where is Abel your brother? Again the
[4:9] 173 tn Heb “The one guarding my brother [am] I?”
[4:10] 174 sn What have you done? Again the
[4:10] 175 tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.
[4:11] 176 tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).
[4:12] 178 tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.
[4:12] 179 tn Heb “its strength.”
[4:12] 180 tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).
[4:13] 181 tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the
[4:13] 182 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
[4:14] 183 tn Heb “from upon the surface of the ground.”
[4:14] 184 sn I must hide from your presence. The motif of hiding from the
[4:15] 185 tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”
[4:15] 186 sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.
[4:15] 187 tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.
[4:15] 188 sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.
[4:16] 189 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
[4:17] 190 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:17] 191 tn Or “she conceived.”
[4:17] 192 tn Heb “according to the name of.”
[4:18] 193 tn Heb “and Irad fathered.”
[4:20] 194 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.
[4:20] 195 tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).
[4:22] 196 tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.
[4:23] 197 tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.
[4:24] 198 sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.
[4:25] 199 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:25] 200 sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).
[4:25] 201 tn Heb “offspring.”
[4:26] 202 tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.
[4:26] 203 tn Heb “call in the name.” The expression refers to worshiping the
[21:1] 204 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 205 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 206 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] 207 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] 208 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 209 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 210 tn Here δέ (de) has not been translated.
[21:4] 211 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 212 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] 213 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] 214 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 215 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 216 tn Here δέ (de) has not been translated.
[21:9] 217 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 218 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] 219 sn A quotation from Ps 118:25-26.
[21:10] 220 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 221 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 222 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 223 tn Grk “the temple.”
[21:12] 224 tn Grk “the temple.”
[21:13] 225 sn A quotation from Isa 56:7.
[21:13] 226 tn Or “a hideout” (see L&N 1.57).
[21:13] 227 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] 228 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 229 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] 230 sn A quotation from Ps 8:2.
[21:19] 231 tn Grk “one fig tree.”
[21:21] 232 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 233 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 234 tn Grk “believing”; the participle here is conditional.
[21:23] 236 tn Grk “the temple.”
[21:23] 237 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 238 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] 239 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”).
[21:27] 240 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] 241 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 242 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] 243 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] 244 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] 245 tn Here δέ (de) has not been translated.
[21:29] 246 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] 247 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] 248 tn “And he”; here δέ (de) has not been translated.
[21:30] 249 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] 250 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] 251 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 252 sn See the note on tax collectors in 5:46.
[21:32] 253 tn Here δέ (de) has not been translated.
[21:32] 254 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] 255 tn The term here refers to the owner and manager of a household.
[21:33] 256 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] 257 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 258 sn The leasing of land to tenant farmers was common in this period.
[21:34] 259 tn See the note on the word “slave” in 8:9.
[21:34] 260 tn Grk “to collect his fruits.”
[21:35] 261 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 262 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 263 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] 264 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 265 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 266 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] 267 sn A quotation from Ps 118:22-23.
[21:43] 268 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 269 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.
[21:45] 270 tn Here καί (kai) has not been translated.
[21:45] 271 sn See the note on Pharisees in 3:7.
[21:46] 272 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.
[26:1] 273 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[26:2] 274 tn Or “will be delivered up.”
[26:2] 275 sn See the note on crucified in 20:19.
[26:4] 276 tn Here καί (kai) has not been translated.
[26:5] 277 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 278 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[26:7] 279 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).
[26:7] 280 tn Grk “as he was reclining at table.”
[26:8] 281 tn Here δέ (de) has not been translated.
[26:9] 282 tn Here γάρ (gar) has not been translated.
[26:9] 283 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[26:10] 284 tn Here δέ (de) has not been translated.
[26:10] 285 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 286 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[26:12] 287 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 288 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 289 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 290 tn Here καί (kai) has not been translated.
[26:16] 291 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 292 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 293 tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[26:17] 294 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[26:18] 295 tn Here δέ (de) has not been translated.
[26:19] 296 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 297 tn Here δέ (de) has not been translated.
[26:20] 298 tn Grk “he was reclining 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.
[26:20] 299 tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì37vid,45vid B D K Γ Ë1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.
[26:21] 300 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 301 tn Or “will hand me over.”
[26:22] 302 tn Here καί (kai) has not been translated.
[26:22] 303 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 304 tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:23] 305 sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[26:25] 306 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.
[26:25] 307 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 308 tn Here δέ (de) has not been translated.
[26:28] 309 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[26:28] 310 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.
[26:29] 311 tn Here δέ (de) has not been translated.
[26:29] 312 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 313 tn Here καί (kai) has not been translated.
[26:30] 314 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[26:31] 315 sn A quotation from Zech 13:7.
[26:33] 316 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:34] 317 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 318 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 319 tn Grk “if it is possible.”
[26:39] 320 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[26:40] 321 tn Here καί (kai) has not been translated.
[26:42] 322 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 323 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 324 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[26:46] 325 tn Grk “the one who betrays me.”
[26:47] 326 tn Grk “behold, Judas.” 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).
[26:48] 327 tn Grk “the one who betrays him.”
[26:48] 328 tn Grk “The one I kiss is he.”
[26:48] 329 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 330 tn Here καί (kai) has not been translated.
[26:49] 331 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[26:50] 332 tn Here δέ (de) has not been translated.
[26:50] 333 tn Grk “and put their hands on Jesus.”
[26:51] 334 tn Grk “And behold one.” 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).
[26:51] 335 tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.
[26:51] 336 tn See the note on the word “slave” in 8:9.
[26:52] 337 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 338 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 339 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[26:55] 340 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 341 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 343 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 344 tn Here καί (kai) has not been translated.
[26:58] 345 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 346 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 347 tn Here δέ (de) has not been translated.
[26:61] 348 tn Grk “This one.”
[26:62] 349 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 350 tn Here καί (kai) has not been translated.
[26:63] 351 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:64] 352 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[26:64] 353 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[26:64] 354 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 355 tn Grk “the high priest tore his clothes, saying.”
[26:65] 356 tn Grk “Behold now.” 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).
[26:66] 357 tn Grk “What do you think?”
[26:66] 358 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:66] 359 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
[26:68] 360 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] 361 tn Grk “Who is the one who hit you?”
[26:69] 362 tn Here καί (kai) has not been translated.
[26:69] 363 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 364 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 365 tn Here δέ (de) has not been translated.
[26:71] 366 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 367 tn Here δέ (de) has not been translated.
[26:73] 368 tn Grk “your speech.”
[26:74] 369 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[26:75] 370 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[27:1] 371 tn Here δέ (de) has not been translated.
[27:2] 372 tn Here καί (kai) has not been translated.
[27:2] 373 tc Most
[27:2] 374 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
[27:3] 375 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
[27:3] 376 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[27:5] 377 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
[27:6] 378 tn Here δέ (de) has not been translated.
[27:7] 379 tn Here δέ (de) has not been translated.
[27:9] 380 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.
[27:9] 381 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
[27:10] 382 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.
[27:11] 383 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 384 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 385 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[27:11] 386 tn Here δέ (de) has not been translated.
[27:11] 387 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[27:15] 388 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
[27:16] 389 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).
[27:17] 390 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë1 700* pc sys Ormss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.
[27:17] 391 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:18] 392 sn This is a parenthetical note by the author.
[27:19] 393 tn Here δέ (de) has not been translated.
[27:19] 394 tn Or “the judge’s seat.”
[27:19] 395 tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[27:19] 396 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 397 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 398 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
[27:21] 399 tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[27:22] 400 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] 401 tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”
[27:24] 402 tn Here δέ (de) has not been translated.
[27:24] 403 sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.
[27:25] 404 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 405 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[27:26] 406 tn Or “delivered him up.”
[27:26] 407 sn See the note on crucified in 20:19.
[27:27] 408 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] 409 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 410 tn Here καί (kai) has not been translated.
[27:28] 411 sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
[27:29] 413 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[27:29] 414 tn Here καί (kai) has not been translated.
[27:29] 415 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 416 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 417 tn Or “Long live the King of the Jews!”
[27:30] 418 tn Here καί (kai) has not been translated.
[27:30] 420 tn The verb here has been translated as an iterative imperfect.
[27:31] 421 tn Here καί (kai) has not been translated.
[27:31] 422 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:32] 423 tn Here δέ (de) has not been translated.
[27:32] 424 tn Or “conscripted”; or “pressed into service.”
[27:32] 425 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[27:33] 426 tn Here καί (kai) has not been translated.
[27:33] 427 tn This is an Aramaic name; see John 19:17.
[27:33] 428 sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[27:34] 429 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[27:34] 430 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[27:35] 431 tn Here δέ (de) has not been translated.
[27:35] 432 sn See the note on crucified in 20:19.
[27:35] 433 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[27:37] 434 tn Here καί (kai) has not been translated.
[27:37] 435 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[27:37] 436 tn Grk “was written.”
[27:39] 437 tn Here δέ (de) has not been translated.
[27:40] 438 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
[27:40] 439 tc ‡ Many important witnesses (א* A D pc it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Θ 0250 Ë1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA27 puts the καί in brackets, indicating doubts as to its authenticity.
[27:41] 440 tn Here καί (kai) has not been translated.
[27:41] 441 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 442 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 443 tn Grk “Mocking him, the chief priests…said.”
[27:42] 444 tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
[27:43] 445 sn An allusion to Ps 22:8.
[27:44] 446 tn Here δέ (de) has not been translated.
[27:44] 447 sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
[27:45] 448 tn Grk “from the sixth hour to the ninth hour.”
[27:45] 449 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[27:46] 450 tn Here δέ (de) has not been translated.
[27:46] 451 tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[27:46] 452 sn A quotation from Ps 22:1.
[27:47] 453 tn Here δέ (de) has not been translated.
[27:48] 454 tn Here καί (kai) has not been translated.
[27:48] 455 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
[27:49] 457 tc Early and important
[27:51] 458 tn Grk “And behold.”
[27:51] 459 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[27:51] 460 tn Here καί (kai) has not been translated.
[27:52] 461 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[27:53] 462 tn Here καί (kai) has not been translated.
[27:54] 463 sn See the note on the word centurion in Matt 8:5.
[27:55] 464 tn Here δέ (de) has not been translated.
[27:55] 465 tn Grk “and ministered to him.”
[27:57] 466 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[27:57] 467 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
[27:58] 468 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.
[27:59] 469 tn Here καί (kai) has not been translated.
[27:59] 470 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[27:60] 471 tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë13 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA27 includes αὐτό here, no doubt due to the overwhelming external attestation.
[27:60] 472 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
[27:60] 473 tn Or “to the door,” “against the door.”
[27:62] 474 tn Here δέ (de) has not been translated.
[27:62] 475 sn See the note on Pharisees in 3:7.
[27:65] 477 tn Grk “You have a guard.”
[27:66] 478 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
[27:66] 479 tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.
