Discovery BoxMatthew 13:19
Context13:19 When anyone hears the word about the kingdom and does not understand it, the evil one 1 comes and snatches what was sown in his heart; 2 this is the seed sown along the path.
Matthew 13:1
Context13:1 On that day after Jesus went out of the house, he sat by the lake.
Matthew 26:1-75
Context26:1 When 3 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 4 to be crucified.” 5 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 6 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.” 7
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 8 of expensive perfumed oil, 9 and she poured it on his head as he was at the table. 10 26:8 When 11 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 12 could have been sold at a high price and the money 13 given to the poor!” 26:10 When 14 Jesus learned of this, he said to them, “Why are you bothering this woman? She 15 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! 16 26:12 When 17 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 18 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?” 19 So they set out thirty silver coins for him. 26:16 From that time 20 on, Judas 21 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 22 Unleavened Bread the disciples came to Jesus and said, 23 “Where do you want us to prepare for you to eat the Passover?” 24 26:18 He 25 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 26 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 27 it was evening, he took his place at the table 28 with the twelve. 29 26:21 And while they were eating he said, “I tell you the truth, 30 one of you will betray me.” 31 26:22 They 32 became greatly distressed 33 and each one began to say to him, “Surely not I, Lord?” 26:23 He 34 answered, “The one who has dipped his hand into the bowl with me 35 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 36 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 37 replied, “You have said it yourself.”
26:26 While 38 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 39 of the covenant, 40 that is poured out for many for the forgiveness of sins. 26:29 I 41 tell you, from now on I will not drink of this fruit 42 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 43 singing a hymn, 44 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.’ 45
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 46 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, 47 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, 48 “My Father, if possible, 49 let this cup 50 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 51 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, 52 “My Father, if this cup 53 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. 54 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 55 is approaching!”
26:47 While he was still speaking, Judas, 56 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 57 had given them a sign, saying, “The one I kiss is the man. 58 Arrest him!”) 59 26:49 Immediately 60 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 61 26:50 Jesus 62 said to him, “Friend, do what you are here to do.” Then they came and took hold 63 of Jesus and arrested him. 26:51 But 64 one of those with Jesus grabbed 65 his sword, drew it out, and struck the high priest’s slave, 66 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 67 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 68 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? 69 Day after day I sat teaching in the temple courts, yet 70 you did not arrest me. 26:56 But this has happened so that 71 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 72 the experts in the law 73 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 74 going in, he sat with the guards 75 to see the outcome. 26:59 The 76 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 77 two came forward 26:61 and declared, “This man 78 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 79 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 80 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 81 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 82 of the Power 83 and coming on the clouds of heaven.” 84 26:65 Then the high priest tore his clothes and declared, 85 “He has blasphemed! Why do we still need witnesses? Now 86 you have heard the blasphemy! 26:66 What is your verdict?” 87 They 88 answered, “He is guilty and deserves 89 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! 90 Who hit you?” 91
26:69 Now Peter was sitting outside in the courtyard. A 92 slave girl 93 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 94 “I don’t know what you’re talking about!” 26:71 When 95 he went out to the gateway, another slave girl 96 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 97 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 98 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. 99 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. 100
Matthew 28:1-20
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. 28:2 Suddenly there was a severe earthquake, for an angel of the Lord 101 descending from heaven came and rolled away the stone and sat on it. 28:3 His 102 appearance was like lightning, and his clothes were white as snow. 28:4 The 103 guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said 104 to the women, “Do not be afraid; I know 105 that you are looking for Jesus, who was crucified. 106 28:6 He is not here, for he has been raised, 107 just as he said. Come and see the place where he 108 was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He 109 is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So 110 they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 28:9 But 111 Jesus met them, saying, “Greetings!” They 112 came to him, held on to his feet and worshiped him. 28:10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”
28:11 While 113 they were going, some 114 of the guard went into the city and told the chief priests everything that had happened. 28:12 After 115 they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, 28:13 telling them, “You are to say, ‘His disciples came at night and stole his body 116 while we were asleep.’ 28:14 If 117 this matter is heard before the governor, 118 we will satisfy him 119 and keep you out of trouble.” 120 28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. 121
28:16 So 122 the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When 123 they saw him, they worshiped him, 124 but some doubted. 125 28:18 Then Jesus came up and said to them, 126 “All authority in heaven and on earth has been given to me. 28:19 Therefore go 127 and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 128 28:20 teaching them to obey everything I have commanded you. And remember, 129 I am with you 130 always, to the end of the age.” 131
[13:19] 1 sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[13:19] 2 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[26:1] 3 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] 5 tn Or “will be delivered up.”
[26:2] 6 sn See the note on crucified in 20:19.
[26:4] 7 tn Here καί (kai) has not been translated.
[26:5] 9 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 11 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] 12 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] 13 tn Grk “as he was reclining at table.”
[26:8] 13 tn Here δέ (de) has not been translated.
[26:9] 15 tn Here γάρ (gar) has not been translated.
[26:9] 16 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] 17 tn Here δέ (de) has not been translated.
[26:10] 18 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 19 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] 21 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 23 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 25 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 27 tn Here καί (kai) has not been translated.
[26:16] 28 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 29 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 30 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] 31 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] 31 tn Here δέ (de) has not been translated.
[26:19] 33 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 35 tn Here δέ (de) has not been translated.
[26:20] 36 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] 37 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] 37 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 38 tn Or “will hand me over.”
[26:22] 39 tn Here καί (kai) has not been translated.
[26:22] 40 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 41 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] 42 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] 43 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] 44 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 45 tn Here δέ (de) has not been translated.
[26:28] 47 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] 48 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] 49 tn Here δέ (de) has not been translated.
[26:29] 50 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 51 tn Here καί (kai) has not been translated.
[26:30] 52 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] 53 sn A quotation from Zech 13:7.
[26:33] 55 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] 57 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 59 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 60 tn Grk “if it is possible.”
[26:39] 61 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] 61 tn Here καί (kai) has not been translated.
[26:42] 63 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 64 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 65 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[26:46] 67 tn Grk “the one who betrays me.”
[26:47] 69 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] 71 tn Grk “the one who betrays him.”
[26:48] 72 tn Grk “The one I kiss is he.”
[26:48] 73 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 73 tn Here καί (kai) has not been translated.
[26:49] 74 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] 75 tn Here δέ (de) has not been translated.
[26:50] 76 tn Grk “and put their hands on Jesus.”
[26:51] 77 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] 78 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] 79 tn See the note on the word “slave” in 8:9.
[26:52] 79 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 81 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 83 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] 84 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 85 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 88 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 89 tn Here καί (kai) has not been translated.
[26:58] 90 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 91 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 93 tn Here δέ (de) has not been translated.
[26:62] 97 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 99 tn Here καί (kai) has not been translated.
[26:63] 100 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:64] 101 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] 102 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] 103 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 103 tn Grk “the high priest tore his clothes, saying.”
[26:65] 104 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] 105 tn Grk “What do you think?”
[26:66] 106 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] 107 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] 107 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] 108 tn Grk “Who is the one who hit you?”
[26:69] 109 tn Here καί (kai) has not been translated.
[26:69] 110 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 111 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 113 tn Here δέ (de) has not been translated.
[26:71] 114 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 115 tn Here δέ (de) has not been translated.
[26:73] 116 tn Grk “your speech.”
[26:74] 117 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] 119 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.
[28:2] 121 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
[28:3] 123 tn Here δέ (de) has not been translated.
[28:4] 125 tn Here δέ (de) has not been translated.
[28:5] 127 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
[28:5] 128 tn Grk “for I know.”
[28:5] 129 sn See the note on crucified in 20:19.
[28:6] 129 tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
[28:6] 130 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.
[28:7] 131 tn Grk “And behold he.” 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).
[28:8] 133 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.
[28:9] 135 tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. 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).
[28:9] 136 tn Here δέ (de) has not been translated.
[28:11] 137 tn Here δέ (de) has not been translated.
[28:11] 138 tn Grk “behold, some of the guard.” 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).
[28:12] 139 tn Here καί (kai) has not been translated.
[28:14] 143 tn Here καί (kai) has not been translated.
[28:14] 144 tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
[28:14] 145 tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[28:14] 146 tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”
[28:15] 145 tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148vid Ë1,13 33 Ï) is thus preferred. NA27 includes the word in brackets, indicating reservations about its authenticity.
[28:16] 147 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
[28:17] 149 tn Here καί (kai) has not been translated.
[28:17] 150 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[28:17] 151 tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.
[28:18] 151 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[28:19] 153 tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.
[28:19] 154 tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.
[28:20] 155 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
[28:20] 156 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
[28:20] 157 tc Most
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