Discovery BoxMatthew 21:1--28:20
Context21:1 Now 1 when they approached Jerusalem 2 and came to Bethphage, 3 at the Mount of Olives, 4 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 5 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,’ 6 and he will send them at once.” 21:4 This 7 took place to fulfill what was spoken by the prophet: 8
21:5 “Tell the people of Zion, 9
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 10
21:6 So 11 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 12 on them, and he sat on them. 21:8 A 13 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, 14 “Hosanna 15 to the Son of David! Blessed is the one who comes in the name of the Lord! 16 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 17 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 18 in Galilee.”
21:12 Then 19 Jesus entered the temple area 20 and drove out all those who were selling and buying in the temple courts, 21 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,’ 22 but you are turning it into a den 23 of robbers!” 24
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 25 saw the wonderful things he did and heard the children crying out in the temple courts, 26 “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’?” 27 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 28 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 29 answered them, “I tell you the truth, 30 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, 31 you will receive.”
21:23 Now after Jesus 32 entered the temple courts, 33 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 34 are you doing these things, and who gave you this authority?” 21:24 Jesus 35 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?” 36 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 37 they answered Jesus, 38 “We don’t know.” 39 Then he said to them, “Neither will I tell you 40 by what authority 41 I am doing these things.
21:28 “What 42 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, 43 ‘I will not.’ But later he had a change of heart 44 and went. 21:30 The father 45 went to the other son and said the same thing. This boy answered, 46 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 47 Jesus said to them, “I tell you the truth, 48 tax collectors 49 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 50 you saw this, you did not later change your minds 51 and believe him.
21:33 “Listen to another parable: There was a landowner 52 who planted a vineyard. 53 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 54 he leased it to tenant farmers 55 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 56 to the tenants to collect his portion of the crop. 57 21:35 But the tenants seized his slaves, beat one, 58 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, 59 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 60 they seized him, 61 threw him out of the vineyard, 62 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. 63
This is from the Lord, and it is marvelous in our eyes’? 64
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 65 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.” 66 21:45 When 67 the chief priests and the Pharisees 68 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 69 regarded him as a prophet.
22:1 Jesus spoke 70 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 71 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. 72 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 73 rest seized his slaves, insolently mistreated them, and killed them. 22:7 The 74 king was furious! He sent his soldiers, and they put those murderers to death 75 and set their city 76 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. 77 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 78 went out and planned together to entrap him with his own words. 79 22:16 They sent to him their disciples along with the Herodians, 80 saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. 81 You do not court anyone’s favor because you show no partiality. 82 22:17 Tell us then, what do you think? Is it right 83 to pay taxes 84 to Caesar 85 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 86 they brought him a denarius. 87 22:20 Jesus 88 said to them, “Whose image 89 is this, and whose inscription?” 22:21 They replied, 90 “Caesar’s.” He said to them, 91 “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 92 22:22 Now when they heard this they were stunned, 93 and they left him and went away.
22:23 The same day Sadducees 94 (who say there is no resurrection) 95 came to him and asked him, 96 22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children 97 for his brother.’ 98 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 99 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.” 100 22:29 Jesus 101 answered them, “You are deceived, 102 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 103 in heaven. 22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, 104 22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 105 He is not the God of the dead but of the living!” 106 22:33 When the crowds heard this, they were amazed at his teaching.
22:34 Now when the Pharisees 107 heard that he had silenced the Sadducees, 108 they assembled together. 109 22:35 And one of them, an expert in religious law, 110 asked him a question to test 111 him: 22:36 “Teacher, which commandment in the law is the greatest?” 112 22:37 Jesus 113 said to him, “‘Love 114 the Lord your God with all your heart, with all your soul, and with all your mind.’ 115 22:38 This is the first and greatest 116 commandment. 22:39 The second is like it: ‘Love your neighbor as yourself.’ 117 22:40 All the law and the prophets depend 118 on these two commandments.”
22:41 While 119 the Pharisees 120 were assembled, Jesus asked them a question: 121 22:42 “What do you think about the Christ? 122 Whose son is he?” They said, “The son of David.” 123 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, 124
“Sit at my right hand,
until I put your enemies under your feet”’? 125
22:45 If David then calls him ‘Lord,’ how can he be his son?” 126 22:46 No one 127 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 128 experts in the law 129 and the Pharisees 130 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. 131 23:4 They 132 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 133 do all their deeds to be seen by people, for they make their phylacteries 134 wide and their tassels 135 long. 23:6 They 136 love the place of honor at banquets and the best seats in the synagogues 137 23:7 and elaborate greetings 138 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. 139 23:11 The 140 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 141 and you Pharisees, hypocrites! 142 You keep locking people out of the kingdom of heaven! 143 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 14423:15 “Woe to you, experts in the law 145 and you Pharisees, hypocrites! You cross land and sea to make one convert, 146 and when you get one, 147 you make him twice as much a child of hell 148 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 149 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. 150 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 151 and you Pharisees, hypocrites! You give a tenth 152 of mint, dill, and cumin, 153 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 154 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 155
23:25 “Woe to you, experts in the law 156 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, 157 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 158 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. 159 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 160 and you Pharisees, hypocrites! You 161 build tombs for the prophets and decorate the graves 162 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 163 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? 164
23:34 “For this reason I 165 am sending you prophets and wise men and experts in the law, 166 some of whom you will kill and crucify, 167 and some you will flog 168 in your synagogues 169 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, 170 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 171 this generation will be held responsible for all these things! 172
23:37 “O Jerusalem, Jerusalem, 173 you who kill the prophets and stone those who are sent to you! 174 How often I have longed 175 to gather your children together as a hen gathers her chicks under her wings, but 176 you would have none of it! 177 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!’” 178
24:1 Now 179 as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. 180 24:2 And he said to them, 181 “Do you see all these things? I tell you the truth, 182 not one stone will be left on another. 183 All will be torn down!” 184
24:3 As 185 he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things 186 happen? And what will be the sign of your coming and of the end of the age?” 24:4 Jesus answered them, 187 “Watch out 188 that no one misleads you. 24:5 For many will come in my name, saying, ‘I am the Christ,’ 189 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. 190 24:7 For nation will rise up in arms 191 against nation, and kingdom against kingdom. And there will be famines 192 and earthquakes 193 in various places. 24:8 All 194 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 195 because of my name. 196 24:10 Then many will be led into sin, 197 and they will betray one another and hate one another. 24:11 And many false prophets will appear and deceive 198 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. 199 24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, 200 and then the end will come.
24:15 “So when you see the abomination of desolation 201 – spoken about by Daniel the prophet – standing in the holy place (let the reader understand), 24:16 then those in Judea must flee 202 to the mountains. 24:17 The one on the roof 203 must not come down 204 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 205 to those who are pregnant and to those who are nursing their babies in those days! 24:20 Pray 206 that your flight may not be in winter or on a Sabbath. 24:21 For then there will be great suffering 207 unlike anything that has happened 208 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!’ 209 or ‘There he is!’ do not believe him. 24:24 For false messiahs 210 and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. 24:25 Remember, 211 I have told you ahead of time. 24:26 So then, if someone 212 says to you, ‘Look, he is in the wilderness,’ 213 do not go out, or ‘Look, he is in the inner rooms,’ do not believe him. 24:27 For just like the lightning 214 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 215 will gather. 216
24:29 “Immediately 217 after the suffering 218 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. 219 24:30 Then 220 the sign of the Son of Man will appear in heaven, 221 and 222 all the tribes of the earth will mourn. They 223 will see the Son of Man arriving on the clouds of heaven 224 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 225 to the other.
24:32 “Learn 226 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 227 that he is near, right at the door. 24:34 I tell you the truth, 228 this generation 229 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. 230
24:36 “But as for that day and hour no one knows it – not even the angels in heaven 231 – except the Father alone. 24:37 For just like the days of Noah 232 were, so the coming of the Son of Man will be. 24:38 For in those days before the flood, people 233 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. 234 It will be the same at the coming of the Son of Man. 235 24:40 Then there will be two men in the field; one will be taken and one left. 236 24:41 There will be two women grinding grain with a mill; 237 one will be taken and one left.
24:42 “Therefore stay alert, because you do not know on what day 238 your Lord will come. 24:43 But understand this: If the owner of the house had known at what time of night the thief 239 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. 240
24:45 “Who then is the faithful and wise slave, 241 whom the master has put in charge of his household, to give the other slaves 242 their food at the proper time? 24:46 Blessed is that slave whom the master finds at work 243 when he comes. 24:47 I tell you the truth, 244 the master 245 will put him in charge of all his possessions. 24:48 But if 246 that evil slave should say to himself, 247 ‘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, 248 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 249 of the virgins 250 were foolish, and five were wise. 25:3 When 251 the foolish ones took their lamps, they did not take extra 252 olive oil 253 with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When 254 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.’ 255 25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The 256 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. 257 ‘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 258 the door was shut. 25:11 Later, 259 the other virgins came too, saying, ‘Lord, lord! Let us in!’ 260 25:12 But he replied, 261 ‘I tell you the truth, 262 I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. 263
25:14 “For it is like a man going on a journey, who summoned his slaves 264 and entrusted his property to them. 25:15 To 265 one he gave five talents, 266 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 267 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 268 a long time, the master of those slaves came and settled his accounts with them. 25:20 The 269 one who had received the five talents came and brought five more, saying, ‘Sir, 270 you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, 271 ‘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 272 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 273 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, 274 ‘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, 275 and on my return I would have received my money back with interest! 276 25:28 Therefore take the talent from him and give it to the one who has ten. 277 25:29 For the one who has will be given more, 278 and he will have more than enough. But the one who does not have, even what he has will be taken from him. 279 25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’
25:31 “When 280 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 281 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 282 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, 283 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 284 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 285 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 286 ‘I tell you the truth, 287 just as you did it for one of the least of these brothers or sisters 288 of mine, you did it for me.’
25:41 “Then he will say 289 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, 290 ‘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, 291 ‘I tell you the truth, 292 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 293 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 294 to be crucified.” 295 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 296 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.” 297
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 298 of expensive perfumed oil, 299 and she poured it on his head as he was at the table. 300 26:8 When 301 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 302 could have been sold at a high price and the money 303 given to the poor!” 26:10 When 304 Jesus learned of this, he said to them, “Why are you bothering this woman? She 305 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! 306 26:12 When 307 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 308 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?” 309 So they set out thirty silver coins for him. 26:16 From that time 310 on, Judas 311 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 312 Unleavened Bread the disciples came to Jesus and said, 313 “Where do you want us to prepare for you to eat the Passover?” 314 26:18 He 315 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 316 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 317 it was evening, he took his place at the table 318 with the twelve. 319 26:21 And while they were eating he said, “I tell you the truth, 320 one of you will betray me.” 321 26:22 They 322 became greatly distressed 323 and each one began to say to him, “Surely not I, Lord?” 26:23 He 324 answered, “The one who has dipped his hand into the bowl with me 325 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 326 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 327 replied, “You have said it yourself.”
26:26 While 328 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 329 of the covenant, 330 that is poured out for many for the forgiveness of sins. 26:29 I 331 tell you, from now on I will not drink of this fruit 332 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 333 singing a hymn, 334 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.’ 335
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 336 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, 337 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, 338 “My Father, if possible, 339 let this cup 340 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 341 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, 342 “My Father, if this cup 343 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. 344 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 345 is approaching!”
26:47 While he was still speaking, Judas, 346 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 347 had given them a sign, saying, “The one I kiss is the man. 348 Arrest him!”) 349 26:49 Immediately 350 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 351 26:50 Jesus 352 said to him, “Friend, do what you are here to do.” Then they came and took hold 353 of Jesus and arrested him. 26:51 But 354 one of those with Jesus grabbed 355 his sword, drew it out, and struck the high priest’s slave, 356 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 357 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 358 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? 359 Day after day I sat teaching in the temple courts, yet 360 you did not arrest me. 26:56 But this has happened so that 361 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 362 the experts in the law 363 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 364 going in, he sat with the guards 365 to see the outcome. 26:59 The 366 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 367 two came forward 26:61 and declared, “This man 368 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 369 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 370 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 371 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 372 of the Power 373 and coming on the clouds of heaven.” 374 26:65 Then the high priest tore his clothes and declared, 375 “He has blasphemed! Why do we still need witnesses? Now 376 you have heard the blasphemy! 26:66 What is your verdict?” 377 They 378 answered, “He is guilty and deserves 379 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! 380 Who hit you?” 381
26:69 Now Peter was sitting outside in the courtyard. A 382 slave girl 383 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 384 “I don’t know what you’re talking about!” 26:71 When 385 he went out to the gateway, another slave girl 386 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 387 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 388 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. 389 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. 390
27:1 When 391 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 392 tied him up, led him away, and handed him over to Pilate 393 the governor. 394
27:3 Now when 395 Judas, who had betrayed him, saw that Jesus 396 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 397 Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The 398 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 399 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 400 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, 401 27:10 and they gave them for the potter’s field, as the Lord commanded me.” 402
27:11 Then 403 Jesus stood before the governor, and the governor asked him, 404 “Are you the king 405 of the Jews?” Jesus 406 said, “You say so.” 407 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, 408 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 409 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 410 Barabbas or Jesus who is called the Christ?” 411 27:18 (For he knew that they had handed him over because of envy.) 412 27:19 As 413 he was sitting on the judgment seat, 414 his wife sent a message 415 to him: 416 “Have nothing to do with that innocent man; 417 I have suffered greatly as a result of a dream 418 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 419 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?” 420 They all said, “Crucify him!” 421 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 422 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!” 423 27:25 In 424 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, 425 he handed him over 426 to be crucified. 427 27:27 Then the governor’s soldiers took Jesus into the governor’s residence 428 and gathered the whole cohort 429 around him. 27:28 They 430 stripped him and put a scarlet robe 431 around him, 27:29 and after braiding 432 a crown of thorns, 433 they put it on his head. They 434 put a staff 435 in his right hand, and kneeling down before him, they mocked him: 436 “Hail, king of the Jews!” 437 27:30 They 438 spat on him and took the staff 439 and struck him repeatedly 440 on the head. 27:31 When 441 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then 442 they led him away to crucify him.
27:32 As 443 they were going out, they found a man from Cyrene named Simon, whom they forced 444 to carry his cross. 445 27:33 They 446 came to a place called Golgotha 447 (which means “Place of the Skull”) 448 27:34 and offered Jesus 449 wine mixed with gall to drink. 450 But after tasting it, he would not drink it. 27:35 When 451 they had crucified 452 him, they divided his clothes by throwing dice. 453 27:36 Then they sat down and kept guard over him there. 27:37 Above 454 his head they put the charge against him, 455 which read: 456 “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 457 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! 458 If you are God’s Son, come down 459 from the cross!” 27:41 In 460 the same way even the chief priests – together with the experts in the law 461 and elders 462 – were mocking him: 463 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 464 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 465 because he said, ‘I am God’s Son’!” 27:44 The 466 robbers who were crucified with him also spoke abusively to him. 467
27:45 Now from noon until three, 468 darkness came over all the land. 469 27:46 At 470 about three o’clock Jesus shouted with a loud voice, 471 “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 472 27:47 When 473 some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately 474 one of them ran and got a sponge, filled it with sour wine, 475 put it on a stick, 476 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.” 477 27:50 Then Jesus cried out again with a loud voice and gave up his spirit. 27:51 Just then 478 the temple curtain 479 was torn in two, from top to bottom. The 480 earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died 481 were raised. 27:53 (They 482 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 483 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 484 women who had followed Jesus from Galilee and given him support 485 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 486 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 487 27:58 He went to Pilate and asked for the body of Jesus. 488 Then Pilate ordered that it be given to him. 27:59 Joseph 489 took the body, wrapped it in a clean linen cloth, 490 27:60 and placed it 491 in his own new tomb that he had cut in the rock. 492 Then he rolled a great stone across the entrance 493 of the tomb and went away. 27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)
27:62 The 494 next day (which is after the day of preparation) the chief priests and the Pharisees 495 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 496 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 497 a guard of soldiers. Go and make it as secure as you can.” 27:66 So 498 they went with the soldiers 499 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 500 descending from heaven came and rolled away the stone and sat on it. 28:3 His 501 appearance was like lightning, and his clothes were white as snow. 28:4 The 502 guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said 503 to the women, “Do not be afraid; I know 504 that you are looking for Jesus, who was crucified. 505 28:6 He is not here, for he has been raised, 506 just as he said. Come and see the place where he 507 was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He 508 is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So 509 they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 28:9 But 510 Jesus met them, saying, “Greetings!” They 511 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 512 they were going, some 513 of the guard went into the city and told the chief priests everything that had happened. 28:12 After 514 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 515 while we were asleep.’ 28:14 If 516 this matter is heard before the governor, 517 we will satisfy him 518 and keep you out of trouble.” 519 28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. 520
28:16 So 521 the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When 522 they saw him, they worshiped him, 523 but some doubted. 524 28:18 Then Jesus came up and said to them, 525 “All authority in heaven and on earth has been given to me. 28:19 Therefore go 526 and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 527 28:20 teaching them to obey everything I have commanded you. And remember, 528 I am with you 529 always, to the end of the age.” 530
[21:1] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 3 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] 4 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] 5 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 6 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 7 tn Here δέ (de) has not been translated.
[21:4] 8 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 9 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] 10 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] 11 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 12 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 13 tn Here δέ (de) has not been translated.
[21:9] 14 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 15 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] 16 sn A quotation from Ps 118:25-26.
[21:10] 17 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 18 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 20 tn Grk “the temple.”
[21:12] 21 tn Grk “the temple.”
[21:13] 22 sn A quotation from Isa 56:7.
[21:13] 23 tn Or “a hideout” (see L&N 1.57).
[21:13] 24 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] 25 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 26 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] 27 sn A quotation from Ps 8:2.
[21:19] 28 tn Grk “one fig tree.”
[21:21] 29 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 30 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 31 tn Grk “believing”; the participle here is conditional.
[21:23] 33 tn Grk “the temple.”
[21:23] 34 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 35 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] 36 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] 37 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] 38 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 39 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] 40 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] 41 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] 42 tn Here δέ (de) has not been translated.
[21:29] 43 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] 44 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] 45 tn “And he”; here δέ (de) has not been translated.
[21:30] 46 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] 47 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] 48 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 49 sn See the note on tax collectors in 5:46.
[21:32] 50 tn Here δέ (de) has not been translated.
[21:32] 51 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] 52 tn The term here refers to the owner and manager of a household.
[21:33] 53 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] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 55 sn The leasing of land to tenant farmers was common in this period.
[21:34] 56 tn See the note on the word “slave” in 8:9.
[21:34] 57 tn Grk “to collect his fruits.”
[21:35] 58 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 59 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 60 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] 61 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 62 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 63 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] 64 sn A quotation from Ps 118:22-23.
[21:43] 65 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 66 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] 67 tn Here καί (kai) has not been translated.
[21:45] 68 sn See the note on Pharisees in 3:7.
[21:46] 69 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] 70 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
[22:3] 71 tn See the note on the word “slave” in 8:9.
[22:4] 72 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] 73 tn Here δέ (de) has not been translated.
[22:7] 74 tn Here δέ (de) has not been translated.
[22:7] 75 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] 76 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] 77 tn Grk “he was silent.”
[22:15] 78 sn See the note on Pharisees in 3:7.
[22:15] 79 tn Grk “trap him in word.”
[22:16] 80 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] 81 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] 82 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
[22:17] 83 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] 84 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] 85 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[22:19] 86 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[22:19] 87 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] 88 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.
[22:20] 89 tn Or “whose likeness.”
[22:21] 90 tn Grk “they said to him.”
[22:21] 91 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
[22:21] 92 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] 93 tn Grk “they were amazed; they marveled.”
[22:23] 94 sn See the note on Sadducees in 3:7.
[22:23] 95 sn This remark is best regarded as a parenthetical note by the author.
[22:23] 96 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[22:24] 97 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
[22:24] 98 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] 99 tn Here δέ (de) has not been translated.
[22:28] 100 tn Grk “For all had her.”
[22:29] 101 tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[22:29] 102 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[22:30] 103 tc Most witnesses have “of God” after “angels,” although some
[22:31] 104 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] 105 sn A quotation from Exod 3:6.
[22:32] 106 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] 107 sn See the note on Pharisees in 3:7.
[22:34] 108 sn See the note on Sadducees in 3:7.
[22:34] 109 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
[22:35] 110 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
[22:35] 111 tn Grk “testing.” The participle, however, is telic in force.
[22:36] 112 tn Or possibly “What sort of commandment in the law is great?”
[22:37] 113 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[22:37] 114 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[22:37] 115 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] 116 tn Grk “the great and first.”
[22:39] 117 sn A quotation from Lev 19:18.
[22:40] 118 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
[22:41] 119 tn Here δέ (de) has not been translated.
[22:41] 120 sn See the note on Pharisees in 3:7.
[22:41] 121 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] 122 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:42] 123 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] 124 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] 125 sn A quotation from Ps 110:1.
[22:45] 126 tn Grk “how is he his son?”
[22:46] 127 tn Here καί (kai) has not been translated.
[23:2] 128 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[23:2] 129 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:2] 130 sn See the note on Pharisees in 3:7.
[23:3] 131 tn Grk “for they say and do not do.”
[23:4] 132 tn Here δέ (de) has not been translated.
[23:5] 133 tn Here δέ (de) has not been translated.
[23:5] 134 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] 135 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] 136 tn Here δέ (de) has not been translated.
[23:6] 137 sn See the note on synagogues in 4:23.
[23:7] 138 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[23:10] 139 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:11] 140 tn Here δέ (de) has not been translated.
[23:13] 141 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 142 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] 143 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 144 tc The most important
[23:15] 145 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 146 tn Or “one proselyte.”
[23:15] 147 tn Grk “when he becomes [one].”
[23:15] 148 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] 149 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 150 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 151 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 152 tn Or “you tithe mint.”
[23:23] 153 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 154 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] 155 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 156 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 157 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] 158 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 159 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] 160 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 161 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 162 tn Or perhaps “the monuments” (see L&N 7.75-76).
[23:30] 163 tn Grk “fathers” (so also in v. 32).
[23:33] 164 tn Grk “the judgment of Gehenna.”
[23:34] 165 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] 166 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 167 sn See the note on crucified in 20:19.
[23:34] 168 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] 169 sn See the note on synagogues in 4:23.
[23:35] 170 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[23:36] 171 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:36] 172 tn Grk “all these things will come on this generation.”
[23:37] 173 sn The double use of the city’s name betrays intense emotion.
[23:37] 174 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] 175 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] 176 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[23:37] 177 tn Grk “you were not willing.”
[23:39] 178 sn A quotation from Ps 118:26.
[24:1] 179 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[24:1] 180 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] 181 tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.
[24:2] 182 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:2] 183 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] 184 tn Grk “not one stone will be left here on another which will not be thrown down.”
[24:3] 185 tn Here δέ (de) has not been translated.
[24:3] 186 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] 187 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[24:4] 188 tn Or “Be on guard.”
[24:5] 189 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:6] 190 tn Grk “it is not yet the end.”
[24:7] 191 tn For the translation “rise up in arms” see L&N 55.2.
[24:7] 192 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[24:7] 193 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] 194 tn Here δέ (de) has not been translated.
[24:9] 195 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:9] 196 sn See Matt 5:10-12; 1 Cor 1:25-31.
[24:10] 197 tn Or “many will fall away.” This could also refer to apostasy.
[24:11] 198 tn Or “and lead many astray.”
[24:13] 199 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] 200 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:15] 201 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] 202 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] 203 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] 204 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] 205 tn Here δέ (de) has not been translated.
[24:20] 206 tn Here δέ (de) has not been translated.
[24:21] 207 tn Traditionally, “great tribulation.”
[24:21] 208 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[24:23] 209 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:24] 210 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:25] 211 tn Or “Pay attention!” Grk “Behold.”
[24:26] 212 tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).
[24:26] 213 tn Or “in the desert.”
[24:27] 214 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] 215 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] 216 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[24:29] 217 tn Here δέ (de) has not been translated.
[24:29] 218 tn Traditionally, “tribulation.”
[24:29] 219 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] 220 tn Here καί (kai) has not been translated.
[24:30] 221 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:30] 222 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
[24:30] 223 tn Here καί (kai) has not been translated.
[24:30] 224 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
[24:31] 225 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:32] 226 tn Here δέ (de) has not been translated.
[24:33] 227 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] 228 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:34] 229 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] 230 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] 231 tc ‡ Some important witnesses, including early Alexandrian and Western
[24:37] 232 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] 233 tn Grk “they,” but in an indefinite sense, “people.”
[24:39] 234 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] 235 tn Grk “So also will be the coming of the Son of Man.”
[24:40] 236 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] 237 tn According to L&N 46.16, this refers to a hand mill normally operated by two women.
[24:42] 238 tc Most later
[24:43] 239 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] 240 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] 241 tn See the note on the word “slave” in 8:9.
[24:45] 242 tn Grk “give them.”
[24:46] 243 tn That is, doing his job, doing what he is supposed to be doing.
[24:47] 244 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:47] 245 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
[24:48] 246 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] 247 tn Grk “should say in his heart.”
[24:51] 248 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] 249 tn Here δέ (de) has not been translated.
[25:2] 250 tn Grk “Five of them.”
[25:3] 251 tn Grk “For when.” Here γάρ (gar) has not been translated.
[25:3] 252 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] 253 tn On the use of olive oil in lamps, see L&N 6.202.
[25:5] 254 tn Here δέ (de) has not been translated.
[25:6] 255 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] 256 tn Here δέ (de) has not been translated.
[25:9] 257 tn Grk “The wise answered, saying, ‘No.’”
[25:10] 258 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[25:11] 259 tn Here δέ (de) has not been translated.
[25:11] 260 tn Grk “Open to us.”
[25:12] 261 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
[25:12] 262 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:13] 263 tc Most later
[25:14] 264 tn See the note on the word “slave” in 8:9.
[25:15] 265 tn Here καί (kai) has not been translated.
[25:15] 266 sn A talent was equal to 6000 denarii. See the note on this term in 18:24.
[25:16] 267 tn Grk “traded with them.”
[25:19] 268 tn Here δέ (de) has not been translated.
[25:20] 269 tn Here καί (kai) has not been translated.
[25:20] 270 tn Grk Or “Lord; or “Master” (and so throughout this paragraph).
[25:21] 271 tn Grk “His master said to him.”
[25:22] 272 tn Here δέ (de) has not been translated.
[25:25] 273 tn Here καί (kai) has not been translated.
[25:26] 274 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
[25:27] 275 tn For the translation “deposited my money with the bankers,” see L&N 57.216.
[25:27] 276 sn That is, “If you really feared me you should have done a minimum to get what I asked for.”
[25:28] 277 tn Grk “the ten talents.”
[25:29] 278 tn Grk “to everyone who has, he will be given more.”
[25:29] 279 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] 280 tn Here δέ (de) has not been translated.
[25:32] 281 tn Here καί (kai) has not been translated.
[25:33] 282 tn Here καί (kai) has not been translated.
[25:37] 283 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:38] 284 tn Here δέ (de) has not been translated.
[25:39] 285 tn Here δέ (de) has not been translated.
[25:40] 286 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
[25:40] 287 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:40] 288 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] 289 tn Here καί (kai) has not been translated.
[25:44] 290 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:45] 291 tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[25:45] 292 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:1] 293 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] 294 tn Or “will be delivered up.”
[26:2] 295 sn See the note on crucified in 20:19.
[26:4] 296 tn Here καί (kai) has not been translated.
[26:5] 297 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 298 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] 299 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] 300 tn Grk “as he was reclining at table.”
[26:8] 301 tn Here δέ (de) has not been translated.
[26:9] 302 tn Here γάρ (gar) has not been translated.
[26:9] 303 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] 304 tn Here δέ (de) has not been translated.
[26:10] 305 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 306 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] 307 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 308 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 309 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 310 tn Here καί (kai) has not been translated.
[26:16] 311 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 312 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 313 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] 314 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] 315 tn Here δέ (de) has not been translated.
[26:19] 316 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 317 tn Here δέ (de) has not been translated.
[26:20] 318 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] 319 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] 320 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 321 tn Or “will hand me over.”
[26:22] 322 tn Here καί (kai) has not been translated.
[26:22] 323 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 324 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] 325 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] 326 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] 327 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 328 tn Here δέ (de) has not been translated.
[26:28] 329 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] 330 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] 331 tn Here δέ (de) has not been translated.
[26:29] 332 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 333 tn Here καί (kai) has not been translated.
[26:30] 334 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] 335 sn A quotation from Zech 13:7.
[26:33] 336 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] 337 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 338 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 339 tn Grk “if it is possible.”
[26:39] 340 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] 341 tn Here καί (kai) has not been translated.
[26:42] 342 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 343 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 344 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[26:46] 345 tn Grk “the one who betrays me.”
[26:47] 346 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] 347 tn Grk “the one who betrays him.”
[26:48] 348 tn Grk “The one I kiss is he.”
[26:48] 349 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 350 tn Here καί (kai) has not been translated.
[26:49] 351 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] 352 tn Here δέ (de) has not been translated.
[26:50] 353 tn Grk “and put their hands on Jesus.”
[26:51] 354 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] 355 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] 356 tn See the note on the word “slave” in 8:9.
[26:52] 357 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 358 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 359 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] 360 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 361 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 363 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 364 tn Here καί (kai) has not been translated.
[26:58] 365 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 366 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 367 tn Here δέ (de) has not been translated.
[26:61] 368 tn Grk “This one.”
[26:62] 369 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 370 tn Here καί (kai) has not been translated.
[26:63] 371 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:64] 372 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] 373 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] 374 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 375 tn Grk “the high priest tore his clothes, saying.”
[26:65] 376 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] 377 tn Grk “What do you think?”
[26:66] 378 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] 379 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] 380 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] 381 tn Grk “Who is the one who hit you?”
[26:69] 382 tn Here καί (kai) has not been translated.
[26:69] 383 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 384 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 385 tn Here δέ (de) has not been translated.
[26:71] 386 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 387 tn Here δέ (de) has not been translated.
[26:73] 388 tn Grk “your speech.”
[26:74] 389 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] 390 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] 391 tn Here δέ (de) has not been translated.
[27:2] 392 tn Here καί (kai) has not been translated.
[27:2] 393 tc Most
[27:2] 394 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] 395 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] 396 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[27:5] 397 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
[27:6] 398 tn Here δέ (de) has not been translated.
[27:7] 399 tn Here δέ (de) has not been translated.
[27:9] 400 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] 401 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
[27:10] 402 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] 403 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 404 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 405 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] 406 tn Here δέ (de) has not been translated.
[27:11] 407 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[27:15] 408 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] 409 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] 410 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] 411 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:18] 412 sn This is a parenthetical note by the author.
[27:19] 413 tn Here δέ (de) has not been translated.
[27:19] 414 tn Or “the judge’s seat.”
[27:19] 415 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] 416 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 417 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 418 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] 419 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] 420 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] 421 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] 422 tn Here δέ (de) has not been translated.
[27:24] 423 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] 424 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 425 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] 426 tn Or “delivered him up.”
[27:26] 427 sn See the note on crucified in 20:19.
[27:27] 428 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] 429 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 430 tn Here καί (kai) has not been translated.
[27:28] 431 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] 433 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] 434 tn Here καί (kai) has not been translated.
[27:29] 435 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 436 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 437 tn Or “Long live the King of the Jews!”
[27:30] 438 tn Here καί (kai) has not been translated.
[27:30] 440 tn The verb here has been translated as an iterative imperfect.
[27:31] 441 tn Here καί (kai) has not been translated.
[27:31] 442 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:32] 443 tn Here δέ (de) has not been translated.
[27:32] 444 tn Or “conscripted”; or “pressed into service.”
[27:32] 445 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] 446 tn Here καί (kai) has not been translated.
[27:33] 447 tn This is an Aramaic name; see John 19:17.
[27:33] 448 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] 449 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[27:34] 450 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] 451 tn Here δέ (de) has not been translated.
[27:35] 452 sn See the note on crucified in 20:19.
[27:35] 453 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] 454 tn Here καί (kai) has not been translated.
[27:37] 455 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] 456 tn Grk “was written.”
[27:39] 457 tn Here δέ (de) has not been translated.
[27:40] 458 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] 459 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] 460 tn Here καί (kai) has not been translated.
[27:41] 461 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 462 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 463 tn Grk “Mocking him, the chief priests…said.”
[27:42] 464 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] 465 sn An allusion to Ps 22:8.
[27:44] 466 tn Here δέ (de) has not been translated.
[27:44] 467 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] 468 tn Grk “from the sixth hour to the ninth hour.”
[27:45] 469 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[27:46] 470 tn Here δέ (de) has not been translated.
[27:46] 471 tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[27:46] 472 sn A quotation from Ps 22:1.
[27:47] 473 tn Here δέ (de) has not been translated.
[27:48] 474 tn Here καί (kai) has not been translated.
[27:48] 475 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] 477 tc Early and important
[27:51] 478 tn Grk “And behold.”
[27:51] 479 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] 480 tn Here καί (kai) has not been translated.
[27:52] 481 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] 482 tn Here καί (kai) has not been translated.
[27:54] 483 sn See the note on the word centurion in Matt 8:5.
[27:55] 484 tn Here δέ (de) has not been translated.
[27:55] 485 tn Grk “and ministered to him.”
[27:57] 486 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[27:57] 487 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
[27:58] 488 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] 489 tn Here καί (kai) has not been translated.
[27:59] 490 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[27:60] 491 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] 492 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] 493 tn Or “to the door,” “against the door.”
[27:62] 494 tn Here δέ (de) has not been translated.
[27:62] 495 sn See the note on Pharisees in 3:7.
[27:65] 497 tn Grk “You have a guard.”
[27:66] 498 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
[27:66] 499 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] 500 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
[28:3] 501 tn Here δέ (de) has not been translated.
[28:4] 502 tn Here δέ (de) has not been translated.
[28:5] 503 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
[28:5] 504 tn Grk “for I know.”
[28:5] 505 sn See the note on crucified in 20:19.
[28:6] 506 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] 507 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] 508 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] 509 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] 510 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] 511 tn Here δέ (de) has not been translated.
[28:11] 512 tn Here δέ (de) has not been translated.
[28:11] 513 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] 514 tn Here καί (kai) has not been translated.
[28:14] 516 tn Here καί (kai) has not been translated.
[28:14] 517 tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
[28:14] 518 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] 519 tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”
[28:15] 520 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] 521 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
[28:17] 522 tn Here καί (kai) has not been translated.
[28:17] 523 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] 524 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] 525 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] 526 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] 527 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] 528 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
[28:20] 529 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] 530 tc Most
