Discovery BoxMatthew 16:21--28:20
Context16:21 From that time on 1 Jesus began to show his disciples that he must go to Jerusalem 2 and suffer 3 many things at the hands of the elders, chief priests, and experts in the law, 4 and be killed, and on the third day be raised. 16:22 So Peter took him aside and began to rebuke him: 5 “God forbid, 6 Lord! This must not happen to you!” 16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” 7 16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, 8 he must deny 9 himself, take up his cross, 10 and follow me. 16:25 For whoever wants to save his life 11 will lose it, 12 but whoever loses his life for my sake will find it. 16:26 For what does it benefit a person 13 if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life? 16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. 14 16:28 I tell you the truth, 15 there are some standing here who will not 16 experience 17 death before they see the Son of Man coming in his kingdom.” 18
17:1 Six days later 19 Jesus took with him Peter, James, and John the brother of James, 20 and led them privately up a high mountain. 17:2 And he was transfigured before them. 21 His 22 face shone like the sun, and his clothes became white as light. 17:3 Then Moses 23 and Elijah 24 also appeared before them, talking with him. 17:4 So 25 Peter said 26 to Jesus, “Lord, it is good for us to be here. If you want, I will make 27 three shelters 28 – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a 29 bright cloud 30 overshadowed 31 them, and a voice from the cloud said, 32 “This is my one dear Son, 33 in whom I take great delight. Listen to him!” 34 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 35 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When 36 they looked up, all they saw was Jesus alone.
17:9 As they were coming down from the mountain, Jesus commanded them, 37 “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, 38 “Why then do the experts in the law 39 say that Elijah must come first?” 17:11 He 40 answered, “Elijah does indeed come first and will restore all things. 17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In 41 the same way, the Son of Man will suffer at their hands.” 17:13 Then the disciples understood that he was speaking to them about John the Baptist.
17:14 When 42 they came to the crowd, a man came to him, knelt before him, 17:15 and said, “Lord, have mercy on my son, because he has seizures 43 and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but 44 they were not able to heal him.” 17:17 Jesus answered, 45 “You 46 unbelieving 47 and perverse generation! How much longer 48 must I be with you? How much longer must I endure 49 you? 50 Bring him here to me.” 17:18 Then 51 Jesus rebuked 52 the demon and it came out of him, and the boy was healed from that moment. 17:19 Then the disciples came 53 to Jesus privately and said, “Why couldn’t we cast it out?” 17:20 He told them, “It was because of your little faith. I tell you the truth, 54 if you have faith the size of 55 a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing 56 will be impossible for you.”
17:21 [[EMPTY]] 5717:22 When 58 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 59 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 60 they arrived in Capernaum, 61 the collectors of the temple tax 62 came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?” 17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, 63 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 64 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 65 are free. 17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. 66 Take that and give it to them for me and you.”
18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?” 18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, 67 unless you turn around and become like little children, 68 you will never 69 enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. 18:5 And whoever welcomes 70 a child like this in my name welcomes me.
18:6 “But if anyone causes one of these little ones who believe in me to sin, 71 it would be better for him to have a huge millstone 72 hung around his neck and to be drowned in the open sea. 73 18:7 Woe to the world because of stumbling blocks! It 74 is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If 75 your hand or your foot causes you to sin, 76 cut it off and throw it away. It is better for you to enter life crippled or lame than to have 77 two hands or two feet and be thrown into eternal fire. 18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have 78 two eyes and be thrown into fiery hell. 79
18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. 18:11 [[EMPTY]] 80 18:12 What do you think? If someone 81 owns a hundred 82 sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? 83 18:13 And if he finds it, I tell you the truth, 84 he will rejoice more over it than over the ninety-nine that did not go astray. 18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.
18:15 “If 85 your brother 86 sins, 87 go and show him his fault 88 when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. 89 18:17 If 90 he refuses to listen to them, tell it to the church. If 91 he refuses to listen to the church, treat him like 92 a Gentile 93 or a tax collector. 94
18:18 “I tell you the truth, 95 whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 18:19 Again, I tell you the truth, 96 if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 97 18:20 For where two or three are assembled in my name, I am there among them.”
18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother 98 who sins against me? As many as seven times?” 18:22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times! 99
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 100 18:24 As 101 he began settling his accounts, a man who owed ten thousand talents 102 was brought to him. 18:25 Because 103 he was not able to repay it, 104 the lord ordered him to be sold, along with 105 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 106 before him, saying, 107 ‘Be patient with me, and I will repay you everything.’ 18:27 The lord had compassion on that slave and released him, and forgave him the debt. 18:28 After 108 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 109 So 110 he grabbed him by the throat and started to choke him, 111 saying, ‘Pay back what you owe me!’ 112 18:29 Then his fellow slave threw himself down and begged him, 113 ‘Be patient with me, and I will repay you.’ 18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 18:31 When 114 his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 18:32 Then his lord called the first slave 115 and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him 116 until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your 117 brother 118 from your heart.”
19:1 Now when 119 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 120 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 121 came to him in order to test him. They asked, “Is it lawful 122 to divorce a wife for any cause?” 123 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 124 19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? 125 19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” 126 19:8 Jesus 127 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 128 but from the beginning it was not this way. 19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” 19:10 The 129 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 130 said to them, “Not everyone can accept this statement, except those to whom it has been given. 19:12 For there are some eunuchs who were that way from birth, 131 and some who were made eunuchs 132 by others, 133 and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”
19:13 Then little children were brought to him for him to lay his hands on them and pray. 134 But the disciples scolded those who brought them. 135 19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” 136 19:15 And he placed his hands on them and went on his way. 137
19:16 Now 138 someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?” 19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” 19:18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, 19:19 honor your father and mother, 139 and love your neighbor as yourself.” 140 19:20 The young man said to him, “I have wholeheartedly obeyed 141 all these laws. 142 What do I still lack?” 19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money 143 to the poor, and you will have treasure 144 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 145
19:23 Then Jesus said to his disciples, “I tell you the truth, 146 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 147 it is easier for a camel 148 to go through the eye of a needle 149 than for a rich person to enter into the kingdom of God.” 19:25 The 150 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 151 19:26 Jesus 152 looked at them and replied, “This is impossible for mere humans, 153 but for God all things are possible.” 19:27 Then Peter said 154 to him, “Look, 155 we have left everything to follow you! 156 What then will there be for us?” 19:28 Jesus 157 said to them, “I tell you the truth: 158 In the age when all things are renewed, 159 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 160 the twelve tribes of Israel. 19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much 161 and will inherit eternal life. 19:30 But many who are first will be last, and the last first.
20:1 “For the kingdom of heaven is like a landowner 162 who went out early in the morning to hire workers for his vineyard. 20:2 And after agreeing with the workers for the standard wage, 163 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 164 he went out again and saw others standing around in the marketplace without work. 20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’ 20:5 So they went. When 165 he went out again about noon and three o’clock that afternoon, 166 he did the same thing. 20:6 And about five o’clock that afternoon 167 he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’ 20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’ 20:8 When 168 it was evening 169 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 170 starting with the last hired until the first.’ 20:9 When those hired about five o’clock came, each received a full day’s pay. 171 20:10 And when those hired first came, they thought they would receive more. But each one also received the standard wage. 20:11 When 172 they received it, they began to complain 173 against the landowner, 20:12 saying, ‘These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.’ 20:13 And the landowner 174 replied to one of them, 175 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 176 20:14 Take what is yours and go. I 177 want to give to this last man 178 the same as I gave to you. 20:15 Am I not 179 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 180 20:16 So the last will be first, and the first last.”
20:17 As Jesus was going up to Jerusalem, 181 he took the twelve 182 aside privately and said to them on the way, 20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. 183 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 184 and crucified. 185 Yet 186 on the third day, he will be raised.”
20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. 187 20:21 He said to her, “What do you want?” She replied, 188 “Permit 189 these two sons of mine to sit, one at your 190 right hand and one at your left, in your kingdom.” 20:22 Jesus 191 answered, “You don’t know what you are asking! 192 Are you able to drink the cup I am about to drink?” 193 They said to him, “We are able.” 194 20:23 He told them, “You will drink my cup, 195 but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”
20:24 Now 196 when the other ten 197 heard this, 198 they were angry with the two brothers. 20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant, 20:27 and whoever wants to be first among you must be your slave 199 – 20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom 200 for many.”
20:29 As they were leaving Jericho, 201 a large crowd followed them. 20:30 Two 202 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 203 “Have mercy 204 on us, Lord, Son of David!” 205 20:31 The 206 crowd scolded 207 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 208 Son of David!” 20:32 Jesus stopped, called them, and said, “What do you want me to do for you?” 20:33 They said to him, “Lord, let our eyes be opened.” 20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.
21:1 Now 209 when they approached Jerusalem 210 and came to Bethphage, 211 at the Mount of Olives, 212 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 213 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,’ 214 and he will send them at once.” 21:4 This 215 took place to fulfill what was spoken by the prophet: 216
21:5 “Tell the people of Zion, 217
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 218
21:6 So 219 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 220 on them, and he sat on them. 21:8 A 221 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, 222 “Hosanna 223 to the Son of David! Blessed is the one who comes in the name of the Lord! 224 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 225 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 226 in Galilee.”
21:12 Then 227 Jesus entered the temple area 228 and drove out all those who were selling and buying in the temple courts, 229 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,’ 230 but you are turning it into a den 231 of robbers!” 232
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 233 saw the wonderful things he did and heard the children crying out in the temple courts, 234 “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’?” 235 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 236 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 237 answered them, “I tell you the truth, 238 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, 239 you will receive.”
21:23 Now after Jesus 240 entered the temple courts, 241 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 242 are you doing these things, and who gave you this authority?” 21:24 Jesus 243 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?” 244 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 245 they answered Jesus, 246 “We don’t know.” 247 Then he said to them, “Neither will I tell you 248 by what authority 249 I am doing these things.
21:28 “What 250 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, 251 ‘I will not.’ But later he had a change of heart 252 and went. 21:30 The father 253 went to the other son and said the same thing. This boy answered, 254 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 255 Jesus said to them, “I tell you the truth, 256 tax collectors 257 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 258 you saw this, you did not later change your minds 259 and believe him.
21:33 “Listen to another parable: There was a landowner 260 who planted a vineyard. 261 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 262 he leased it to tenant farmers 263 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 264 to the tenants to collect his portion of the crop. 265 21:35 But the tenants seized his slaves, beat one, 266 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, 267 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 268 they seized him, 269 threw him out of the vineyard, 270 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. 271
This is from the Lord, and it is marvelous in our eyes’? 272
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 273 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.” 274 21:45 When 275 the chief priests and the Pharisees 276 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 277 regarded him as a prophet.
22:1 Jesus spoke 278 to them again in parables, saying: 22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son. 22:3 He sent his slaves 279 to summon those who had been invited to the banquet, but they would not come. 22:4 Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready. 280 My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ 22:5 But they were indifferent and went away, one to his farm, another to his business. 22:6 The 281 rest seized his slaves, insolently mistreated them, and killed them. 22:7 The 282 king was furious! He sent his soldiers, and they put those murderers to death 283 and set their city 284 on fire. 22:8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. 22:9 So go into the main streets and invite everyone you find to the wedding banquet.’ 22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. 22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. 22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. 285 22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’ 22:14 For many are called, but few are chosen.”
22:15 Then the Pharisees 286 went out and planned together to entrap him with his own words. 287 22:16 They sent to him their disciples along with the Herodians, 288 saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. 289 You do not court anyone’s favor because you show no partiality. 290 22:17 Tell us then, what do you think? Is it right 291 to pay taxes 292 to Caesar 293 or not?”
22:18 But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me? 22:19 Show me the coin used for the tax.” So 294 they brought him a denarius. 295 22:20 Jesus 296 said to them, “Whose image 297 is this, and whose inscription?” 22:21 They replied, 298 “Caesar’s.” He said to them, 299 “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 300 22:22 Now when they heard this they were stunned, 301 and they left him and went away.
22:23 The same day Sadducees 302 (who say there is no resurrection) 303 came to him and asked him, 304 22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children 305 for his brother.’ 306 22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother. 22:26 The second did the same, and the third, down to the seventh. 22:27 Last 307 of all, the woman died. 22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” 308 22:29 Jesus 309 answered them, “You are deceived, 310 because you don’t know the scriptures or the power of God. 22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels 311 in heaven. 22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, 312 22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 313 He is not the God of the dead but of the living!” 314 22:33 When the crowds heard this, they were amazed at his teaching.
22:34 Now when the Pharisees 315 heard that he had silenced the Sadducees, 316 they assembled together. 317 22:35 And one of them, an expert in religious law, 318 asked him a question to test 319 him: 22:36 “Teacher, which commandment in the law is the greatest?” 320 22:37 Jesus 321 said to him, “‘Love 322 the Lord your God with all your heart, with all your soul, and with all your mind.’ 323 22:38 This is the first and greatest 324 commandment. 22:39 The second is like it: ‘Love your neighbor as yourself.’ 325 22:40 All the law and the prophets depend 326 on these two commandments.”
22:41 While 327 the Pharisees 328 were assembled, Jesus asked them a question: 329 22:42 “What do you think about the Christ? 330 Whose son is he?” They said, “The son of David.” 331 22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,
22:44 ‘The Lord said to my lord, 332
“Sit at my right hand,
until I put your enemies under your feet”’? 333
22:45 If David then calls him ‘Lord,’ how can he be his son?” 334 22:46 No one 335 was able to answer him a word, and from that day on no one dared to question him any longer.
23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The 336 experts in the law 337 and the Pharisees 338 sit on Moses’ seat. 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. 339 23:4 They 340 tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They 341 do all their deeds to be seen by people, for they make their phylacteries 342 wide and their tassels 343 long. 23:6 They 344 love the place of honor at banquets and the best seats in the synagogues 345 23:7 and elaborate greetings 346 in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. 347 23:11 The 348 greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
23:13 “But woe to you, experts in the law 349 and you Pharisees, hypocrites! 350 You keep locking people out of the kingdom of heaven! 351 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 35223:15 “Woe to you, experts in the law 353 and you Pharisees, hypocrites! You cross land and sea to make one convert, 354 and when you get one, 355 you make him twice as much a child of hell 356 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 357 But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. 358 But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.
23:23 “Woe to you, experts in the law 359 and you Pharisees, hypocrites! You give a tenth 360 of mint, dill, and cumin, 361 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 362 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 363
23:25 “Woe to you, experts in the law 364 and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, 365 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 366 and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 367 23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
23:29 “Woe to you, experts in the law 368 and you Pharisees, hypocrites! You 369 build tombs for the prophets and decorate the graves 370 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 371 we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? 372
23:34 “For this reason I 373 am sending you prophets and wise men and experts in the law, 374 some of whom you will kill and crucify, 375 and some you will flog 376 in your synagogues 377 and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 378 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 379 this generation will be held responsible for all these things! 380
23:37 “O Jerusalem, Jerusalem, 381 you who kill the prophets and stone those who are sent to you! 382 How often I have longed 383 to gather your children together as a hen gathers her chicks under her wings, but 384 you would have none of it! 385 23:38 Look, your house is left to you desolate! 23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” 386
24:1 Now 387 as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. 388 24:2 And he said to them, 389 “Do you see all these things? I tell you the truth, 390 not one stone will be left on another. 391 All will be torn down!” 392
24:3 As 393 he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things 394 happen? And what will be the sign of your coming and of the end of the age?” 24:4 Jesus answered them, 395 “Watch out 396 that no one misleads you. 24:5 For many will come in my name, saying, ‘I am the Christ,’ 397 and they will mislead many. 24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. 398 24:7 For nation will rise up in arms 399 against nation, and kingdom against kingdom. And there will be famines 400 and earthquakes 401 in various places. 24:8 All 402 these things are the beginning of birth pains.
24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations 403 because of my name. 404 24:10 Then many will be led into sin, 405 and they will betray one another and hate one another. 24:11 And many false prophets will appear and deceive 406 many, 24:12 and because lawlessness will increase so much, the love of many will grow cold. 24:13 But the person who endures to the end will be saved. 407 24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, 408 and then the end will come.
24:15 “So when you see the abomination of desolation 409 – spoken about by Daniel the prophet – standing in the holy place (let the reader understand), 24:16 then those in Judea must flee 410 to the mountains. 24:17 The one on the roof 411 must not come down 412 to take anything out of his house, 24:18 and the one in the field must not turn back to get his cloak. 24:19 Woe 413 to those who are pregnant and to those who are nursing their babies in those days! 24:20 Pray 414 that your flight may not be in winter or on a Sabbath. 24:21 For then there will be great suffering 415 unlike anything that has happened 416 from the beginning of the world until now, or ever will happen. 24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short. 24:23 Then if anyone says to you, ‘Look, here is the Christ!’ 417 or ‘There he is!’ do not believe him. 24:24 For false messiahs 418 and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. 24:25 Remember, 419 I have told you ahead of time. 24:26 So then, if someone 420 says to you, ‘Look, he is in the wilderness,’ 421 do not go out, or ‘Look, he is in the inner rooms,’ do not believe him. 24:27 For just like the lightning 422 comes from the east and flashes to the west, so the coming of the Son of Man will be. 24:28 Wherever the corpse is, there the vultures 423 will gather. 424
24:29 “Immediately 425 after the suffering 426 of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. 427 24:30 Then 428 the sign of the Son of Man will appear in heaven, 429 and 430 all the tribes of the earth will mourn. They 431 will see the Son of Man arriving on the clouds of heaven 432 with power and great glory. 24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven 433 to the other.
24:32 “Learn 434 this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 24:33 So also you, when you see all these things, know 435 that he is near, right at the door. 24:34 I tell you the truth, 436 this generation 437 will not pass away until all these things take place. 24:35 Heaven and earth will pass away, but my words will never pass away. 438
24:36 “But as for that day and hour no one knows it – not even the angels in heaven 439 – except the Father alone. 24:37 For just like the days of Noah 440 were, so the coming of the Son of Man will be. 24:38 For in those days before the flood, people 441 were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 24:39 And they knew nothing until the flood came and took them all away. 442 It will be the same at the coming of the Son of Man. 443 24:40 Then there will be two men in the field; one will be taken and one left. 444 24:41 There will be two women grinding grain with a mill; 445 one will be taken and one left.
24:42 “Therefore stay alert, because you do not know on what day 446 your Lord will come. 24:43 But understand this: If the owner of the house had known at what time of night the thief 447 was coming, he would have been alert and would not have let his house be broken into. 24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. 448
24:45 “Who then is the faithful and wise slave, 449 whom the master has put in charge of his household, to give the other slaves 450 their food at the proper time? 24:46 Blessed is that slave whom the master finds at work 451 when he comes. 24:47 I tell you the truth, 452 the master 453 will put him in charge of all his possessions. 24:48 But if 454 that evil slave should say to himself, 455 ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, 456 and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 25:2 Five 457 of the virgins 458 were foolish, and five were wise. 25:3 When 459 the foolish ones took their lamps, they did not take extra 460 olive oil 461 with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When 462 the bridegroom was delayed a long time, they all became drowsy and fell asleep. 25:6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ 463 25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The 464 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. 465 ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then 466 the door was shut. 25:11 Later, 467 the other virgins came too, saying, ‘Lord, lord! Let us in!’ 468 25:12 But he replied, 469 ‘I tell you the truth, 470 I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. 471
25:14 “For it is like a man going on a journey, who summoned his slaves 472 and entrusted his property to them. 25:15 To 473 one he gave five talents, 474 to another two, and to another one, each according to his ability. Then he went on his journey. 25:16 The one who had received five talents went off right away and put his money to work 475 and gained five more. 25:17 In the same way, the one who had two gained two more. 25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it. 25:19 After 476 a long time, the master of those slaves came and settled his accounts with them. 25:20 The 477 one who had received the five talents came and brought five more, saying, ‘Sir, 478 you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, 479 ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The 480 one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25:25 so 481 I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ 25:26 But his master answered, 482 ‘Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? 25:27 Then you should have deposited my money with the bankers, 483 and on my return I would have received my money back with interest! 484 25:28 Therefore take the talent from him and give it to the one who has ten. 485 25:29 For the one who has will be given more, 486 and he will have more than enough. But the one who does not have, even what he has will be taken from him. 487 25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’
25:31 “When 488 the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All 489 the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He 490 will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, 491 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 492 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 493 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 494 ‘I tell you the truth, 495 just as you did it for one of the least of these brothers or sisters 496 of mine, you did it for me.’
25:41 “Then he will say 497 to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, 498 ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, 499 ‘I tell you the truth, 500 just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”
26:1 When 501 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 502 to be crucified.” 503 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 504 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.” 505
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 506 of expensive perfumed oil, 507 and she poured it on his head as he was at the table. 508 26:8 When 509 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 510 could have been sold at a high price and the money 511 given to the poor!” 26:10 When 512 Jesus learned of this, he said to them, “Why are you bothering this woman? She 513 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! 514 26:12 When 515 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 516 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?” 517 So they set out thirty silver coins for him. 26:16 From that time 518 on, Judas 519 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 520 Unleavened Bread the disciples came to Jesus and said, 521 “Where do you want us to prepare for you to eat the Passover?” 522 26:18 He 523 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 524 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 525 it was evening, he took his place at the table 526 with the twelve. 527 26:21 And while they were eating he said, “I tell you the truth, 528 one of you will betray me.” 529 26:22 They 530 became greatly distressed 531 and each one began to say to him, “Surely not I, Lord?” 26:23 He 532 answered, “The one who has dipped his hand into the bowl with me 533 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 534 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 535 replied, “You have said it yourself.”
26:26 While 536 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 537 of the covenant, 538 that is poured out for many for the forgiveness of sins. 26:29 I 539 tell you, from now on I will not drink of this fruit 540 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 541 singing a hymn, 542 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.’ 543
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 544 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, 545 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, 546 “My Father, if possible, 547 let this cup 548 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 549 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, 550 “My Father, if this cup 551 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. 552 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 553 is approaching!”
26:47 While he was still speaking, Judas, 554 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 555 had given them a sign, saying, “The one I kiss is the man. 556 Arrest him!”) 557 26:49 Immediately 558 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 559 26:50 Jesus 560 said to him, “Friend, do what you are here to do.” Then they came and took hold 561 of Jesus and arrested him. 26:51 But 562 one of those with Jesus grabbed 563 his sword, drew it out, and struck the high priest’s slave, 564 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 565 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 566 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? 567 Day after day I sat teaching in the temple courts, yet 568 you did not arrest me. 26:56 But this has happened so that 569 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 570 the experts in the law 571 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 572 going in, he sat with the guards 573 to see the outcome. 26:59 The 574 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 575 two came forward 26:61 and declared, “This man 576 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 577 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 578 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 579 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 580 of the Power 581 and coming on the clouds of heaven.” 582 26:65 Then the high priest tore his clothes and declared, 583 “He has blasphemed! Why do we still need witnesses? Now 584 you have heard the blasphemy! 26:66 What is your verdict?” 585 They 586 answered, “He is guilty and deserves 587 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! 588 Who hit you?” 589
26:69 Now Peter was sitting outside in the courtyard. A 590 slave girl 591 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 592 “I don’t know what you’re talking about!” 26:71 When 593 he went out to the gateway, another slave girl 594 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 595 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 596 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. 597 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. 598
27:1 When 599 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 600 tied him up, led him away, and handed him over to Pilate 601 the governor. 602
27:3 Now when 603 Judas, who had betrayed him, saw that Jesus 604 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 605 Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The 606 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 607 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 608 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, 609 27:10 and they gave them for the potter’s field, as the Lord commanded me.” 610
27:11 Then 611 Jesus stood before the governor, and the governor asked him, 612 “Are you the king 613 of the Jews?” Jesus 614 said, “You say so.” 615 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, 616 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 617 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 618 Barabbas or Jesus who is called the Christ?” 619 27:18 (For he knew that they had handed him over because of envy.) 620 27:19 As 621 he was sitting on the judgment seat, 622 his wife sent a message 623 to him: 624 “Have nothing to do with that innocent man; 625 I have suffered greatly as a result of a dream 626 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 627 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?” 628 They all said, “Crucify him!” 629 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 630 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!” 631 27:25 In 632 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, 633 he handed him over 634 to be crucified. 635 27:27 Then the governor’s soldiers took Jesus into the governor’s residence 636 and gathered the whole cohort 637 around him. 27:28 They 638 stripped him and put a scarlet robe 639 around him, 27:29 and after braiding 640 a crown of thorns, 641 they put it on his head. They 642 put a staff 643 in his right hand, and kneeling down before him, they mocked him: 644 “Hail, king of the Jews!” 645 27:30 They 646 spat on him and took the staff 647 and struck him repeatedly 648 on the head. 27:31 When 649 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then 650 they led him away to crucify him.
27:32 As 651 they were going out, they found a man from Cyrene named Simon, whom they forced 652 to carry his cross. 653 27:33 They 654 came to a place called Golgotha 655 (which means “Place of the Skull”) 656 27:34 and offered Jesus 657 wine mixed with gall to drink. 658 But after tasting it, he would not drink it. 27:35 When 659 they had crucified 660 him, they divided his clothes by throwing dice. 661 27:36 Then they sat down and kept guard over him there. 27:37 Above 662 his head they put the charge against him, 663 which read: 664 “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 665 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! 666 If you are God’s Son, come down 667 from the cross!” 27:41 In 668 the same way even the chief priests – together with the experts in the law 669 and elders 670 – were mocking him: 671 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 672 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 673 because he said, ‘I am God’s Son’!” 27:44 The 674 robbers who were crucified with him also spoke abusively to him. 675
27:45 Now from noon until three, 676 darkness came over all the land. 677 27:46 At 678 about three o’clock Jesus shouted with a loud voice, 679 “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 680 27:47 When 681 some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately 682 one of them ran and got a sponge, filled it with sour wine, 683 put it on a stick, 684 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.” 685 27:50 Then Jesus cried out again with a loud voice and gave up his spirit. 27:51 Just then 686 the temple curtain 687 was torn in two, from top to bottom. The 688 earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died 689 were raised. 27:53 (They 690 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 691 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 692 women who had followed Jesus from Galilee and given him support 693 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 694 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 695 27:58 He went to Pilate and asked for the body of Jesus. 696 Then Pilate ordered that it be given to him. 27:59 Joseph 697 took the body, wrapped it in a clean linen cloth, 698 27:60 and placed it 699 in his own new tomb that he had cut in the rock. 700 Then he rolled a great stone across the entrance 701 of the tomb and went away. 27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)
27:62 The 702 next day (which is after the day of preparation) the chief priests and the Pharisees 703 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 704 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 705 a guard of soldiers. Go and make it as secure as you can.” 27:66 So 706 they went with the soldiers 707 of the guard and made the tomb secure by sealing the stone.
28:1 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 708 descending from heaven came and rolled away the stone and sat on it. 28:3 His 709 appearance was like lightning, and his clothes were white as snow. 28:4 The 710 guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said 711 to the women, “Do not be afraid; I know 712 that you are looking for Jesus, who was crucified. 713 28:6 He is not here, for he has been raised, 714 just as he said. Come and see the place where he 715 was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He 716 is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So 717 they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 28:9 But 718 Jesus met them, saying, “Greetings!” They 719 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 720 they were going, some 721 of the guard went into the city and told the chief priests everything that had happened. 28:12 After 722 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 723 while we were asleep.’ 28:14 If 724 this matter is heard before the governor, 725 we will satisfy him 726 and keep you out of trouble.” 727 28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. 728
28:16 So 729 the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When 730 they saw him, they worshiped him, 731 but some doubted. 732 28:18 Then Jesus came up and said to them, 733 “All authority in heaven and on earth has been given to me. 28:19 Therefore go 734 and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 735 28:20 teaching them to obey everything I have commanded you. And remember, 736 I am with you 737 always, to the end of the age.” 738
[16:21] 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:21] 3 sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[16:21] 4 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
[16:22] 5 tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[16:22] 6 tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”
[16:24] 13 tn Grk “to come after me.”
[16:24] 14 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[16:24] 15 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[16:25] 17 tn Or “soul” (throughout vv. 25-26).
[16:25] 18 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[16:26] 21 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[16:27] 25 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
[16:28] 29 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[16:28] 30 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[16:28] 31 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[16:28] 32 sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
[17:1] 33 tn Grk “And after six days.”
[17:1] 34 tn Grk “John his brother” with “his” referring to James.
[17:2] 37 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[17:2] 38 tn Here καί (kai) has not been translated.
[17:3] 41 tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:3] 42 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[17:4] 45 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
[17:4] 46 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
[17:4] 47 tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C3 D L W Θ [Φ] 0281 Ë[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.
[17:4] 48 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[17:5] 49 tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:5] 50 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 52 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
[17:5] 53 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[17:5] 54 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[17:6] 53 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
[17:8] 57 tn Here δέ (de) has not been translated.
[17:9] 61 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[17:10] 65 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[17:10] 66 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
[17:11] 69 tn Grk “And answering, he said.” This has been simplified in the translation.
[17:12] 73 tn Here καί (kai) has not been translated.
[17:14] 77 tn Here καί (kai) has not been translated.
[17:15] 81 tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
[17:16] 85 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:17] 89 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[17:17] 90 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[17:17] 93 tn Or “put up with.” See Num 11:12; Isa 46:4.
[17:17] 94 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[17:18] 93 tn Here καί (kai) has been translated as “Then.”
[17:18] 94 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[17:19] 97 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.
[17:20] 101 tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.
[17:20] 102 tn Grk “faith as,” “faith like.”
[17:20] 103 tn Here καί (kai) has not been translated.
[17:21] 105 tc Many important
[17:22] 109 tn Here δέ (de) has not been translated.
[17:22] 110 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[17:24] 113 tn Here δέ (de) has not been translated.
[17:24] 114 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:24] 115 tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.
[17:25] 117 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[17:25] 118 sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.
[17:26] 121 sn See the note on the phrase their sons in the previous verse.
[17:27] 125 sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).
[18:3] 129 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:3] 130 sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.
[18:3] 131 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[18:5] 133 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[18:6] 137 tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
[18:6] 138 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.
[18:6] 139 tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”
[18:7] 141 tn Grk “For it.” Here γάρ (gar) has not been translated.
[18:8] 145 tn Here δέ (de) has not been translated.
[18:8] 146 sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.
[18:8] 147 tn Grk “than having.”
[18:9] 149 tn Grk “than having.”
[18:9] 150 tn Grk “the Gehenna of fire.”
[18:11] 153 tc The most important
[18:12] 157 tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[18:12] 158 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[18:12] 159 sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[18:13] 161 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:15] 165 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
[18:15] 166 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[18:15] 167 tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 Ë1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the
[18:15] 168 tn Grk “go reprove him.”
[18:16] 169 sn A quotation from Deut 19:15.
[18:17] 173 tn Here δέ (de) has not been translated.
[18:17] 174 tn Here δέ (de) has not been translated.
[18:17] 175 tn Grk “let him be to you as.”
[18:17] 177 sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.
[18:18] 177 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 181 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 182 tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.
[18:21] 185 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[18:22] 189 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
[18:23] 193 tn See the note on the word “slave” in 8:9.
[18:24] 197 tn Here δέ (de) has not been translated.
[18:24] 198 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”
[18:25] 201 tn Here δέ (de) has not been translated.
[18:25] 202 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:25] 203 tn Grk “and his wife.”
[18:26] 205 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
[18:26] 206 tc The majority of
[18:28] 209 tn Here δέ (de) has not been translated.
[18:28] 210 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
[18:28] 211 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 212 tn Grk “and he grabbed him and started choking him.”
[18:28] 213 tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:29] 213 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 217 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 221 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 225 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
[18:35] 229 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
[18:35] 230 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[19:1] 233 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[19:1] 234 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[19:3] 237 tn Grk “And Pharisees.”
[19:3] 238 tc ‡ Most
[19:3] 239 sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
[19:4] 241 sn A quotation from Gen 1:27; 5:2.
[19:5] 245 sn A quotation from Gen 2:24.
[19:7] 249 tc ‡ Although the majority of witnesses (B C W 078 087 Ë13 33 Ï syp,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë1 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA27 includes the word in brackets, indicating reservations regarding its authenticity.
[19:8] 253 tc A few important
[19:8] 254 tn Grk “heart” (a collective singular).
[19:10] 257 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 261 tn Here δέ (de) has not been translated.
[19:12] 265 tn Grk “from the womb of the mother” (an idiom).
[19:12] 266 tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).
[19:13] 269 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 270 tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
[19:14] 273 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[19:15] 277 tn Grk “went from there.”
[19:16] 281 tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:19] 285 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 286 sn A quotation from Lev 19:18.
[19:20] 289 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[19:20] 290 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[19:21] 293 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[19:21] 294 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[19:22] 297 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 301 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 305 tn Grk “I say to you.”
[19:24] 306 tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
[19:24] 307 sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
[19:25] 309 tn Here δέ (de) has not been translated.
[19:25] 310 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 313 tn Here δέ (de) has not been translated.
[19:26] 314 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
[19:27] 317 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 318 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 319 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 321 tn Here δέ (de) has not been translated.
[19:28] 322 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 323 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
[19:28] 324 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[19:29] 325 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
[20:1] 329 sn The term landowner here refers to the owner and manager of a household.
[20:2] 333 tn Grk “agreeing with the workers for a denarius a day.”
[20:3] 337 tn Grk “about the third hour.”
[20:5] 341 tn Here δέ (de) has not been translated.
[20:5] 342 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 345 tn Grk “about the eleventh hour.”
[20:8] 349 tn Here δέ (de) has not been translated.
[20:8] 350 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 351 tc ‡ Most witnesses (including B D W Θ Ë1,13 33vid Ï latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by א C L Z 085 Or. Nevertheless, NA27 includes the pronoun on the basis of the greater external attestation.
[20:9] 353 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 357 tn Here δέ (de) has not been translated.
[20:11] 358 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 361 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 362 tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[20:13] 363 tn Grk “for a denarius a day.”
[20:14] 365 tn Here δέ (de) has not been translated.
[20:14] 366 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 369 tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early
[20:15] 370 tn Grk “Is your eye evil because I am good?”
[20:17] 373 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 374 tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA27 puts the word in brackets to show doubts about its authenticity.
[20:18] 377 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 381 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] 382 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] 383 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[20:20] 385 tn Grk “asked something from him.”
[20:21] 389 tn Grk “said to him.”
[20:21] 390 tn Grk “Say that.”
[20:21] 391 tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA27 includes σου here.
[20:22] 393 tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[20:22] 394 tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.
[20:22] 395 tc Most
[20:22] 396 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
[20:23] 397 tc See the tc note on “about to drink” in v. 22.
[20:24] 401 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:24] 403 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
[20:27] 405 tn See the note on the word “slave” in 8:9.
[20:28] 409 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
[20:29] 413 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:30] 417 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[20:30] 418 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[20:30] 419 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
[20:30] 420 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[20:31] 421 tn Here δέ (de) has not been translated.
[20:31] 422 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[20:31] 423 tc ‡ The majority of
[21:1] 425 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 426 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 427 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] 428 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] 429 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 433 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 437 tn Here δέ (de) has not been translated.
[21:4] 438 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 441 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] 442 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] 445 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 449 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 453 tn Here δέ (de) has not been translated.
[21:9] 457 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 458 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] 459 sn A quotation from Ps 118:25-26.
[21:10] 461 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 465 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 469 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 470 tn Grk “the temple.”
[21:12] 471 tn Grk “the temple.”
[21:13] 473 sn A quotation from Isa 56:7.
[21:13] 474 tn Or “a hideout” (see L&N 1.57).
[21:13] 475 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] 477 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 478 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] 481 sn A quotation from Ps 8:2.
[21:19] 485 tn Grk “one fig tree.”
[21:21] 489 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 490 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 493 tn Grk “believing”; the participle here is conditional.
[21:23] 498 tn Grk “the temple.”
[21:23] 499 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 501 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] 505 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] 509 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] 510 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 511 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] 512 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] 513 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] 513 tn Here δέ (de) has not been translated.
[21:29] 517 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] 518 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] 521 tn “And he”; here δέ (de) has not been translated.
[21:30] 522 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] 525 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] 526 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 527 sn See the note on tax collectors in 5:46.
[21:32] 529 tn Here δέ (de) has not been translated.
[21:32] 530 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] 533 tn The term here refers to the owner and manager of a household.
[21:33] 534 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] 535 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 536 sn The leasing of land to tenant farmers was common in this period.
[21:34] 537 tn See the note on the word “slave” in 8:9.
[21:34] 538 tn Grk “to collect his fruits.”
[21:35] 541 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 545 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 549 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] 550 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 551 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 553 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] 554 sn A quotation from Ps 118:22-23.
[21:43] 557 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 561 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] 565 tn Here καί (kai) has not been translated.
[21:45] 566 sn See the note on Pharisees in 3:7.
[21:46] 569 tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.
[22:1] 573 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
[22:3] 577 tn See the note on the word “slave” in 8:9.
[22:4] 581 tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
[22:6] 585 tn Here δέ (de) has not been translated.
[22:7] 589 tn Here δέ (de) has not been translated.
[22:7] 590 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
[22:7] 591 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.
[22:12] 593 tn Grk “he was silent.”
[22:15] 597 sn See the note on Pharisees in 3:7.
[22:15] 598 tn Grk “trap him in word.”
[22:16] 601 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some
[22:16] 602 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
[22:16] 603 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
[22:17] 605 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[22:17] 606 tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.
[22:17] 607 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[22:19] 609 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[22:19] 610 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[22:20] 613 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.
[22:20] 614 tn Or “whose likeness.”
[22:21] 617 tn Grk “they said to him.”
[22:21] 618 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
[22:21] 619 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[22:22] 621 tn Grk “they were amazed; they marveled.”
[22:23] 625 sn See the note on Sadducees in 3:7.
[22:23] 626 sn This remark is best regarded as a parenthetical note by the author.
[22:23] 627 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[22:24] 629 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
[22:24] 630 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[22:27] 633 tn Here δέ (de) has not been translated.
[22:28] 637 tn Grk “For all had her.”
[22:29] 641 tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[22:29] 642 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[22:30] 645 tc Most witnesses have “of God” after “angels,” although some
[22:31] 649 tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.
[22:32] 653 sn A quotation from Exod 3:6.
[22:32] 654 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[22:34] 657 sn See the note on Pharisees in 3:7.
[22:34] 658 sn See the note on Sadducees in 3:7.
[22:34] 659 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
[22:35] 661 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
[22:35] 662 tn Grk “testing.” The participle, however, is telic in force.
[22:36] 665 tn Or possibly “What sort of commandment in the law is great?”
[22:37] 669 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[22:37] 670 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[22:37] 671 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[22:38] 673 tn Grk “the great and first.”
[22:39] 677 sn A quotation from Lev 19:18.
[22:40] 681 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
[22:41] 685 tn Here δέ (de) has not been translated.
[22:41] 686 sn See the note on Pharisees in 3:7.
[22:41] 687 tn Grk “asked them a question, saying.” The participle λέγων (legwn) is somewhat redundant here in contemporary English and has not been translated.
[22:42] 689 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:42] 690 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[22:44] 693 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[22:44] 694 sn A quotation from Ps 110:1.
[22:45] 697 tn Grk “how is he his son?”
[22:46] 701 tn Here καί (kai) has not been translated.
[23:2] 705 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[23:2] 706 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:2] 707 sn See the note on Pharisees in 3:7.
[23:3] 709 tn Grk “for they say and do not do.”
[23:4] 713 tn Here δέ (de) has not been translated.
[23:5] 717 tn Here δέ (de) has not been translated.
[23:5] 718 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
[23:5] 719 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”
[23:6] 721 tn Here δέ (de) has not been translated.
[23:6] 722 sn See the note on synagogues in 4:23.
[23:7] 725 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[23:10] 729 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:11] 733 tn Here δέ (de) has not been translated.
[23:13] 737 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 738 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
[23:13] 739 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 741 tc The most important
[23:15] 745 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 746 tn Or “one proselyte.”
[23:15] 747 tn Grk “when he becomes [one].”
[23:15] 748 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
[23:16] 749 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 753 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 757 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 758 tn Or “you tithe mint.”
[23:23] 759 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 760 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[23:24] 761 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 765 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 769 tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 Ë13 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë1 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* Ë13 al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.
[23:27] 773 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 774 sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.
[23:29] 777 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 778 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 779 tn Or perhaps “the monuments” (see L&N 7.75-76).
[23:30] 781 tn Grk “fathers” (so also in v. 32).
[23:33] 785 tn Grk “the judgment of Gehenna.”
[23:34] 789 tn Grk “behold I am sending.” 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).
[23:34] 790 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 791 sn See the note on crucified in 20:19.
[23:34] 792 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[23:34] 793 sn See the note on synagogues in 4:23.
[23:35] 793 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[23:36] 797 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:36] 798 tn Grk “all these things will come on this generation.”
[23:37] 801 sn The double use of the city’s name betrays intense emotion.
[23:37] 802 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[23:37] 803 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[23:37] 804 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[23:37] 805 tn Grk “you were not willing.”
[23:39] 805 sn A quotation from Ps 118:26.
[24:1] 809 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[24:1] 810 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[24:2] 813 tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.
[24:2] 814 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:2] 815 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[24:2] 816 tn Grk “not one stone will be left here on another which will not be thrown down.”
[24:3] 817 tn Here δέ (de) has not been translated.
[24:3] 818 sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[24:4] 821 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[24:4] 822 tn Or “Be on guard.”
[24:5] 825 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:6] 829 tn Grk “it is not yet the end.”
[24:7] 833 tn For the translation “rise up in arms” see L&N 55.2.
[24:7] 834 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[24:7] 835 tc Most witnesses (C Θ 0102 Ë1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
[24:8] 837 tn Here δέ (de) has not been translated.
[24:9] 841 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:9] 842 sn See Matt 5:10-12; 1 Cor 1:25-31.
[24:10] 845 tn Or “many will fall away.” This could also refer to apostasy.
[24:11] 849 tn Or “and lead many astray.”
[24:13] 853 sn But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
[24:14] 857 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:15] 861 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[24:16] 865 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[24:17] 869 sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[24:17] 870 sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.
[24:19] 873 tn Here δέ (de) has not been translated.
[24:20] 877 tn Here δέ (de) has not been translated.
[24:21] 881 tn Traditionally, “great tribulation.”
[24:21] 882 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[24:23] 885 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:24] 889 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:25] 893 tn Or “Pay attention!” Grk “Behold.”
[24:26] 897 tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).
[24:26] 898 tn Or “in the desert.”
[24:27] 901 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
[24:28] 905 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures because the gruesome image is one of dead bodies being consumed by scavengers.
[24:28] 906 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[24:29] 909 tn Here δέ (de) has not been translated.
[24:29] 910 tn Traditionally, “tribulation.”
[24:29] 911 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[24:30] 913 tn Here καί (kai) has not been translated.
[24:30] 914 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:30] 915 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
[24:30] 916 tn Here καί (kai) has not been translated.
[24:30] 917 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
[24:31] 917 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:32] 921 tn Here δέ (de) has not been translated.
[24:33] 925 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[24:34] 929 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:34] 930 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[24:35] 933 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[24:36] 937 tc ‡ Some important witnesses, including early Alexandrian and Western
[24:37] 941 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
[24:38] 945 tn Grk “they,” but in an indefinite sense, “people.”
[24:39] 949 sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.
[24:39] 950 tn Grk “So also will be the coming of the Son of Man.”
[24:40] 953 sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[24:41] 957 tn According to L&N 46.16, this refers to a hand mill normally operated by two women.
[24:42] 961 tc Most later
[24:43] 965 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[24:44] 969 sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
[24:45] 973 tn See the note on the word “slave” in 8:9.
[24:45] 974 tn Grk “give them.”
[24:46] 977 tn That is, doing his job, doing what he is supposed to be doing.
[24:47] 981 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:47] 982 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
[24:48] 985 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[24:48] 986 tn Grk “should say in his heart.”
[24:51] 989 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[25:2] 993 tn Here δέ (de) has not been translated.
[25:2] 994 tn Grk “Five of them.”
[25:3] 997 tn Grk “For when.” Here γάρ (gar) has not been translated.
[25:3] 998 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
[25:3] 999 tn On the use of olive oil in lamps, see L&N 6.202.
[25:5] 1001 tn Here δέ (de) has not been translated.
[25:6] 1005 tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA27 has αὐτοῦ in brackets, indicating doubts as to its authenticity.
[25:8] 1009 tn Here δέ (de) has not been translated.
[25:9] 1013 tn Grk “The wise answered, saying, ‘No.’”
[25:10] 1017 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[25:11] 1021 tn Here δέ (de) has not been translated.
[25:11] 1022 tn Grk “Open to us.”
[25:12] 1025 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
[25:12] 1026 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:13] 1029 tc Most later
[25:14] 1033 tn See the note on the word “slave” in 8:9.
[25:15] 1037 tn Here καί (kai) has not been translated.
[25:15] 1038 sn A talent was equal to 6000 denarii. See the note on this term in 18:24.
[25:16] 1041 tn Grk “traded with them.”
[25:19] 1045 tn Here δέ (de) has not been translated.
[25:20] 1049 tn Here καί (kai) has not been translated.
[25:20] 1050 tn Grk Or “Lord; or “Master” (and so throughout this paragraph).
[25:21] 1053 tn Grk “His master said to him.”
[25:22] 1057 tn Here δέ (de) has not been translated.
[25:25] 1061 tn Here καί (kai) has not been translated.
[25:26] 1065 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
[25:27] 1069 tn For the translation “deposited my money with the bankers,” see L&N 57.216.
[25:27] 1070 sn That is, “If you really feared me you should have done a minimum to get what I asked for.”
[25:28] 1073 tn Grk “the ten talents.”
[25:29] 1077 tn Grk “to everyone who has, he will be given more.”
[25:29] 1078 sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.
[25:31] 1081 tn Here δέ (de) has not been translated.
[25:32] 1085 tn Here καί (kai) has not been translated.
[25:33] 1089 tn Here καί (kai) has not been translated.
[25:37] 1093 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:38] 1097 tn Here δέ (de) has not been translated.
[25:39] 1101 tn Here δέ (de) has not been translated.
[25:40] 1105 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
[25:40] 1106 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:40] 1107 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
[25:41] 1109 tn Here καί (kai) has not been translated.
[25:44] 1113 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:45] 1117 tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[25:45] 1118 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:1] 1121 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] 1125 tn Or “will be delivered up.”
[26:2] 1126 sn See the note on crucified in 20:19.
[26:4] 1129 tn Here καί (kai) has not been translated.
[26:5] 1133 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 1137 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] 1138 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] 1139 tn Grk “as he was reclining at table.”
[26:8] 1141 tn Here δέ (de) has not been translated.
[26:9] 1145 tn Here γάρ (gar) has not been translated.
[26:9] 1146 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] 1149 tn Here δέ (de) has not been translated.
[26:10] 1150 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 1153 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] 1157 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 1161 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 1165 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 1169 tn Here καί (kai) has not been translated.
[26:16] 1170 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 1173 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 1174 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] 1175 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] 1177 tn Here δέ (de) has not been translated.
[26:19] 1181 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 1185 tn Here δέ (de) has not been translated.
[26:20] 1186 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] 1187 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] 1189 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 1190 tn Or “will hand me over.”
[26:22] 1193 tn Here καί (kai) has not been translated.
[26:22] 1194 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 1197 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] 1198 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] 1201 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] 1202 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 1205 tn Here δέ (de) has not been translated.
[26:28] 1209 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] 1210 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] 1213 tn Here δέ (de) has not been translated.
[26:29] 1214 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 1217 tn Here καί (kai) has not been translated.
[26:30] 1218 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] 1221 sn A quotation from Zech 13:7.
[26:33] 1225 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] 1229 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 1233 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 1234 tn Grk “if it is possible.”
[26:39] 1235 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] 1237 tn Here καί (kai) has not been translated.
[26:42] 1241 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 1242 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 1245 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[26:46] 1249 tn Grk “the one who betrays me.”
[26:47] 1253 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] 1257 tn Grk “the one who betrays him.”
[26:48] 1258 tn Grk “The one I kiss is he.”
[26:48] 1259 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 1261 tn Here καί (kai) has not been translated.
[26:49] 1262 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] 1265 tn Here δέ (de) has not been translated.
[26:50] 1266 tn Grk “and put their hands on Jesus.”
[26:51] 1269 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] 1270 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] 1271 tn See the note on the word “slave” in 8:9.
[26:52] 1273 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 1277 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 1281 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] 1282 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 1285 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 1290 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 1293 tn Here καί (kai) has not been translated.
[26:58] 1294 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 1297 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 1301 tn Here δέ (de) has not been translated.
[26:61] 1305 tn Grk “This one.”
[26:62] 1309 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 1313 tn Here καί (kai) has not been translated.
[26:63] 1314 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:64] 1317 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] 1318 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] 1319 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 1321 tn Grk “the high priest tore his clothes, saying.”
[26:65] 1322 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] 1325 tn Grk “What do you think?”
[26:66] 1326 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] 1327 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] 1329 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] 1330 tn Grk “Who is the one who hit you?”
[26:69] 1333 tn Here καί (kai) has not been translated.
[26:69] 1334 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 1337 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 1341 tn Here δέ (de) has not been translated.
[26:71] 1342 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 1345 tn Here δέ (de) has not been translated.
[26:73] 1346 tn Grk “your speech.”
[26:74] 1349 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] 1353 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] 1357 tn Here δέ (de) has not been translated.
[27:2] 1361 tn Here καί (kai) has not been translated.
[27:2] 1362 tc Most
[27:2] 1363 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] 1365 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] 1366 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[27:5] 1369 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
[27:6] 1373 tn Here δέ (de) has not been translated.
[27:7] 1377 tn Here δέ (de) has not been translated.
[27:9] 1381 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] 1382 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
[27:10] 1385 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] 1389 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 1390 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 1391 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] 1392 tn Here δέ (de) has not been translated.
[27:11] 1393 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[27:15] 1393 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] 1397 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] 1401 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] 1402 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:18] 1405 sn This is a parenthetical note by the author.
[27:19] 1409 tn Here δέ (de) has not been translated.
[27:19] 1410 tn Or “the judge’s seat.”
[27:19] 1411 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] 1412 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 1413 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 1414 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] 1413 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] 1417 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] 1418 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] 1421 tn Here δέ (de) has not been translated.
[27:24] 1422 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] 1425 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 1429 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] 1430 tn Or “delivered him up.”
[27:26] 1431 sn See the note on crucified in 20:19.
[27:27] 1433 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] 1434 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 1437 tn Here καί (kai) has not been translated.
[27:28] 1438 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] 1442 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] 1443 tn Here καί (kai) has not been translated.
[27:29] 1444 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 1445 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 1446 tn Or “Long live the King of the Jews!”
[27:30] 1445 tn Here καί (kai) has not been translated.
[27:30] 1446 tn Or “the reed.”
[27:30] 1447 tn The verb here has been translated as an iterative imperfect.
[27:31] 1449 tn Here καί (kai) has not been translated.
[27:31] 1450 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:32] 1453 tn Here δέ (de) has not been translated.
[27:32] 1454 tn Or “conscripted”; or “pressed into service.”
[27:32] 1455 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] 1457 tn Here καί (kai) has not been translated.
[27:33] 1458 tn This is an Aramaic name; see John 19:17.
[27:33] 1459 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] 1461 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[27:34] 1462 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] 1465 tn Here δέ (de) has not been translated.
[27:35] 1466 sn See the note on crucified in 20:19.
[27:35] 1467 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] 1469 tn Here καί (kai) has not been translated.
[27:37] 1470 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] 1471 tn Grk “was written.”
[27:39] 1473 tn Here δέ (de) has not been translated.
[27:40] 1477 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] 1478 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] 1481 tn Here καί (kai) has not been translated.
[27:41] 1482 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 1483 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 1484 tn Grk “Mocking him, the chief priests…said.”
[27:42] 1485 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] 1489 sn An allusion to Ps 22:8.
[27:44] 1493 tn Here δέ (de) has not been translated.
[27:44] 1494 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] 1497 tn Grk “from the sixth hour to the ninth hour.”
[27:45] 1498 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[27:46] 1501 tn Here δέ (de) has not been translated.
[27:46] 1502 tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[27:46] 1503 sn A quotation from Ps 22:1.
[27:47] 1505 tn Here δέ (de) has not been translated.
[27:48] 1509 tn Here καί (kai) has not been translated.
[27:48] 1510 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] 1513 tc Early and important
[27:51] 1517 tn Grk “And behold.”
[27:51] 1518 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] 1519 tn Here καί (kai) has not been translated.
[27:52] 1521 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] 1525 tn Here καί (kai) has not been translated.
[27:54] 1529 sn See the note on the word centurion in Matt 8:5.
[27:55] 1533 tn Here δέ (de) has not been translated.
[27:55] 1534 tn Grk “and ministered to him.”
[27:57] 1537 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[27:57] 1538 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
[27:58] 1541 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] 1545 tn Here καί (kai) has not been translated.
[27:59] 1546 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[27:60] 1549 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] 1550 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] 1551 tn Or “to the door,” “against the door.”
[27:62] 1553 tn Here δέ (de) has not been translated.
[27:62] 1554 sn See the note on Pharisees in 3:7.
[27:65] 1561 tn Grk “You have a guard.”
[27:66] 1565 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
[27:66] 1566 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.
[28:2] 1569 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
[28:3] 1573 tn Here δέ (de) has not been translated.
[28:4] 1577 tn Here δέ (de) has not been translated.
[28:5] 1581 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
[28:5] 1582 tn Grk “for I know.”
[28:5] 1583 sn See the note on crucified in 20:19.
[28:6] 1585 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] 1586 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] 1589 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] 1593 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] 1597 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] 1598 tn Here δέ (de) has not been translated.
[28:11] 1601 tn Here δέ (de) has not been translated.
[28:11] 1602 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] 1605 tn Here καί (kai) has not been translated.
[28:14] 1613 tn Here καί (kai) has not been translated.
[28:14] 1614 tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
[28:14] 1615 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] 1616 tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”
[28:15] 1617 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] 1621 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
[28:17] 1625 tn Here καί (kai) has not been translated.
[28:17] 1626 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] 1627 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] 1629 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] 1633 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] 1634 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] 1637 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
[28:20] 1638 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] 1639 tc Most
