Discovery BoxMatthew 10:15
Context10:15 I tell you the truth, 1 it will be more bearable for the region of Sodom and Gomorrah 2 on the day of judgment than for that town!
Matthew 17:1
Context17:1 Six days later 3 Jesus took with him Peter, James, and John the brother of James, 4 and led them privately up a high mountain.
Matthew 20:19
Context20:19 and will turn him over to the Gentiles to be mocked and flogged severely 5 and crucified. 6 Yet 7 on the third day, he will be raised.”
Matthew 26:17
Context26:17 Now on the first day of the feast of 8 Unleavened Bread the disciples came to Jesus and said, 9 “Where do you want us to prepare for you to eat the Passover?” 10
Matthew 26:61
Context26:61 and declared, “This man 11 said, ‘I am able to destroy the temple of God and rebuild it in three days.’”
Matthew 27:40
Context27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 12 If you are God’s Son, come down 13 from the cross!”
Matthew 27:63
Context27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’
Matthew 28:1
Context28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.
[10:15] 1 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 2 sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.
[17:1] 3 tn Grk “And after six days.”
[17:1] 4 tn Grk “John his brother” with “his” referring to James.
[20:19] 5 tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[20:19] 6 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[20:19] 7 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[26:17] 7 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 8 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] 9 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.
[27:40] 11 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] 12 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.
