Discovery BoxMatthew 17:22--20:19
Context17:22 When 1 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 2 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 3 they arrived in Capernaum, 4 the collectors of the temple tax 5 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, 6 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 7 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 8 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. 9 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, 10 unless you turn around and become like little children, 11 you will never 12 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 13 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, 14 it would be better for him to have a huge millstone 15 hung around his neck and to be drowned in the open sea. 16 18:7 Woe to the world because of stumbling blocks! It 17 is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If 18 your hand or your foot causes you to sin, 19 cut it off and throw it away. It is better for you to enter life crippled or lame than to have 20 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 21 two eyes and be thrown into fiery hell. 22
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]] 23 18:12 What do you think? If someone 24 owns a hundred 25 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? 26 18:13 And if he finds it, I tell you the truth, 27 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 28 your brother 29 sins, 30 go and show him his fault 31 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. 32 18:17 If 33 he refuses to listen to them, tell it to the church. If 34 he refuses to listen to the church, treat him like 35 a Gentile 36 or a tax collector. 37
18:18 “I tell you the truth, 38 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, 39 if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 40 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 41 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! 42
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 43 18:24 As 44 he began settling his accounts, a man who owed ten thousand talents 45 was brought to him. 18:25 Because 46 he was not able to repay it, 47 the lord ordered him to be sold, along with 48 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 49 before him, saying, 50 ‘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 51 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 52 So 53 he grabbed him by the throat and started to choke him, 54 saying, ‘Pay back what you owe me!’ 55 18:29 Then his fellow slave threw himself down and begged him, 56 ‘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 57 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 58 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 59 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 60 brother 61 from your heart.”
19:1 Now when 62 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 63 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 64 came to him in order to test him. They asked, “Is it lawful 65 to divorce a wife for any cause?” 66 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 67 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’? 68 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?” 69 19:8 Jesus 70 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 71 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 72 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 73 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, 74 and some who were made eunuchs 75 by others, 76 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. 77 But the disciples scolded those who brought them. 78 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.” 79 19:15 And he placed his hands on them and went on his way. 80
19:16 Now 81 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, 82 and love your neighbor as yourself.” 83 19:20 The young man said to him, “I have wholeheartedly obeyed 84 all these laws. 85 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 86 to the poor, and you will have treasure 87 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 88
19:23 Then Jesus said to his disciples, “I tell you the truth, 89 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 90 it is easier for a camel 91 to go through the eye of a needle 92 than for a rich person to enter into the kingdom of God.” 19:25 The 93 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 94 19:26 Jesus 95 looked at them and replied, “This is impossible for mere humans, 96 but for God all things are possible.” 19:27 Then Peter said 97 to him, “Look, 98 we have left everything to follow you! 99 What then will there be for us?” 19:28 Jesus 100 said to them, “I tell you the truth: 101 In the age when all things are renewed, 102 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 103 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 104 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 105 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, 106 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 107 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 108 he went out again about noon and three o’clock that afternoon, 109 he did the same thing. 20:6 And about five o’clock that afternoon 110 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 111 it was evening 112 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 113 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. 114 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 115 they received it, they began to complain 116 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 117 replied to one of them, 118 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 119 20:14 Take what is yours and go. I 120 want to give to this last man 121 the same as I gave to you. 20:15 Am I not 122 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 123 20:16 So the last will be first, and the first last.”
20:17 As Jesus was going up to Jerusalem, 124 he took the twelve 125 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. 126 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 127 and crucified. 128 Yet 129 on the third day, he will be raised.”
[17:22] 1 tn Here δέ (de) has not been translated.
[17:22] 2 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] 3 tn Here δέ (de) has not been translated.
[17:24] 4 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:24] 5 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] 5 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[17:25] 6 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] 7 sn See the note on the phrase their sons in the previous verse.
[17:27] 9 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] 11 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:3] 12 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] 13 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[18:5] 13 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[18:6] 15 tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
[18:6] 16 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] 17 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] 17 tn Grk “For it.” Here γάρ (gar) has not been translated.
[18:8] 19 tn Here δέ (de) has not been translated.
[18:8] 20 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] 21 tn Grk “than having.”
[18:9] 21 tn Grk “than having.”
[18:9] 22 tn Grk “the Gehenna of fire.”
[18:11] 23 tc The most important
[18:12] 25 tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[18:12] 26 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] 27 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] 27 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:15] 29 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
[18:15] 30 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] 31 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] 32 tn Grk “go reprove him.”
[18:16] 31 sn A quotation from Deut 19:15.
[18:17] 33 tn Here δέ (de) has not been translated.
[18:17] 34 tn Here δέ (de) has not been translated.
[18:17] 35 tn Grk “let him be to you as.”
[18:17] 37 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] 35 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 37 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:19] 38 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] 39 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] 41 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] 43 tn See the note on the word “slave” in 8:9.
[18:24] 45 tn Here δέ (de) has not been translated.
[18:24] 46 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] 47 tn Here δέ (de) has not been translated.
[18:25] 48 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] 49 tn Grk “and his wife.”
[18:26] 49 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] 50 tc The majority of
[18:28] 51 tn Here δέ (de) has not been translated.
[18:28] 52 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] 53 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] 54 tn Grk “and he grabbed him and started choking him.”
[18:28] 55 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] 53 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 55 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 57 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 59 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] 61 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] 62 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] 63 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] 64 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] 65 tn Grk “And Pharisees.”
[19:3] 66 tc ‡ Most
[19:3] 67 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] 67 sn A quotation from Gen 1:27; 5:2.
[19:5] 69 sn A quotation from Gen 2:24.
[19:7] 71 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] 73 tc A few important
[19:8] 74 tn Grk “heart” (a collective singular).
[19:10] 75 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 77 tn Here δέ (de) has not been translated.
[19:12] 79 tn Grk “from the womb of the mother” (an idiom).
[19:12] 80 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] 81 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 82 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] 83 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] 85 tn Grk “went from there.”
[19:16] 87 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] 89 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 90 sn A quotation from Lev 19:18.
[19:20] 91 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] 92 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[19:21] 93 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] 94 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] 95 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 97 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 99 tn Grk “I say to you.”
[19:24] 100 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] 101 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] 101 tn Here δέ (de) has not been translated.
[19:25] 102 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 103 tn Here δέ (de) has not been translated.
[19:26] 104 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] 105 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 106 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 107 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 107 tn Here δέ (de) has not been translated.
[19:28] 108 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 109 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] 110 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] 109 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] 111 sn The term landowner here refers to the owner and manager of a household.
[20:2] 113 tn Grk “agreeing with the workers for a denarius a day.”
[20:3] 115 tn Grk “about the third hour.”
[20:5] 117 tn Here δέ (de) has not been translated.
[20:5] 118 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 119 tn Grk “about the eleventh hour.”
[20:8] 121 tn Here δέ (de) has not been translated.
[20:8] 122 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 123 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] 123 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 125 tn Here δέ (de) has not been translated.
[20:11] 126 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 127 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 128 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] 129 tn Grk “for a denarius a day.”
[20:14] 129 tn Here δέ (de) has not been translated.
[20:14] 130 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 131 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] 132 tn Grk “Is your eye evil because I am good?”
[20:17] 133 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 134 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] 135 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 137 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] 138 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] 139 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
