Discovery BoxMatthew 5:1--13:58
Context5:1 When 1 he saw the crowds, he went up the mountain. 2 After he sat down his disciples came to him. 5:2 Then 3 he began to teach 4 them by saying:
5:3 “Blessed 5 are the poor in spirit, 6 for the kingdom of heaven belongs 7 to them.
5:4 “Blessed are those who mourn, for they will be comforted. 8
5:5 “Blessed are the meek, for they will inherit the earth.
5:6 “Blessed are those who hunger 9 and thirst for righteousness, for they will be satisfied.
5:7 “Blessed are the merciful, for they will be shown mercy.
5:8 “Blessed are the pure in heart, for they will see God.
5:9 “Blessed are the peacemakers, for they will be called the children 10 of God.
5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.
5:11 “Blessed are you when people 11 insult you and persecute you and say all kinds of evil things about you falsely 12 on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
5:13 “You are the salt 13 of the earth. But if salt loses its flavor, 14 how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people. 5:14 You are the light of the world. A city located on a hill cannot be hidden. 5:15 People 15 do not light a lamp and put it under a basket 16 but on a lampstand, and it gives light to all in the house. 5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.
5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. 17 5:18 I 18 tell you the truth, 19 until heaven and earth pass away not the smallest letter or stroke of a letter 20 will pass from the law until everything takes place. 5:19 So anyone who breaks one of the least of these commands and teaches others 21 to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law 22 and the Pharisees, 23 you will never enter the kingdom of heaven.
5:21 “You have heard that it was said to an older generation, 24 ‘Do not murder,’ 25 and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother 26 will be subjected to judgment. And whoever insults 27 a brother will be brought before 28 the council, 29 and whoever says ‘Fool’ 30 will be sent 31 to fiery hell. 32 5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. 5:25 Reach agreement 33 quickly with your accuser while on the way to court, 34 or he 35 may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. 5:26 I tell you the truth, 36 you will never get out of there until you have paid the last penny! 37
5:27 “You have heard that it was said, ‘Do not commit adultery.’ 38 5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. 39 5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.
5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ 40 5:32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.
5:33 “Again, you have heard that it was said to an older generation, 41 ‘Do not break an oath, but fulfill your vows to the Lord.’ 42 5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God, 5:35 not by earth, because it is his footstool, and not by Jerusalem, 43 because it is the city of the great King. 5:36 Do not take an oath by your head, because you are not able to make one hair white or black. 5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. 44
5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 45 5:39 But I say to you, do not resist the evildoer. 46 But whoever strikes you on the 47 right cheek, turn the other to him as well. 5:40 And if someone wants to sue you and to take your tunic, 48 give him your coat also. 5:41 And if anyone forces you to go one mile, 49 go with him two. 5:42 Give to the one who asks you, 50 and do not reject 51 the one who wants to borrow from you.
5:43 “You have heard that it was said, ‘Love your neighbor’ 52 and ‘hate your enemy.’ 5:44 But I say to you, love your enemy and 53 pray for those who persecute you, 5:45 so that you may be like 54 your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 5:46 For if you love those who love you, what reward do you have? Even the tax collectors 55 do the same, don’t they? 5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 5:48 So then, be perfect, as your heavenly Father is perfect. 56
6:1 “Be 57 careful not to display your righteousness merely to be seen by people. 58 Otherwise you have no reward with your Father in heaven. 6:2 Thus whenever you do charitable giving, 59 do not blow a trumpet before you, as the hypocrites do in synagogues 60 and on streets so that people will praise them. I tell you the truth, 61 they have their reward. 6:3 But when you do your giving, do not let your left hand know what your right hand is doing, 6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. 62
6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues 63 and on street corners so that people can see them. Truly I say to you, they have their reward. 6:6 But whenever you pray, go into your room, 64 close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. 65 6:7 When 66 you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. 6:8 Do 67 not be like them, for your Father knows what you need before you ask him. 6:9 So pray this way: 68
Our Father 69 in heaven, may your name be honored, 70
6:10 may your kingdom come, 71
may your will be done on earth as it is in heaven.
6:11 Give us today our daily bread, 72
6:12 and forgive us our debts, as we ourselves 73 have forgiven our debtors.
6:13 And do not lead us into temptation, 74 but deliver us from the evil one. 75
6:14 “For if you forgive others 76 their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.
6:16 “When 77 you fast, do not look sullen like the hypocrites, for they make their faces unattractive 78 so that people will see them fasting. I tell you the truth, 79 they have their reward. 6:17 When 80 you fast, put oil on your head and wash your face, 6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.
6:19 “Do not accumulate for yourselves treasures on earth, where moth 81 and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 6:21 For where your 82 treasure 83 is, there your heart will be also.
6:22 “The eye is the lamp of the body. If then your eye is healthy, 84 your whole body will be full of light. 6:23 But if your eye is diseased, 85 your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
6:24 “No one can serve two masters, for either he will hate 86 the one and love the other, or he will be devoted to the one and despise 87 the other. You cannot serve God and money. 88
6:25 “Therefore I tell you, do not worry 89 about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 6:26 Look at the birds in the sky: 90 They do not sow, or reap, or gather into barns, yet your heavenly Father feeds 91 them. Aren’t you more valuable 92 than they are? 6:27 And which of you by worrying can add even one hour to his life? 93 6:28 Why do you worry about clothing? Think about how the flowers 94 of the field grow; they do not work 95 or spin. 6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 6:30 And if this is how God clothes the wild grass, 96 which is here today and tomorrow is tossed into the fire to heat the oven, 97 won’t he clothe you even more, 98 you people of little faith? 6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 6:32 For the unconverted 99 pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom 100 and righteousness, and all these things will be given to you as well. 6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. 101
7:1 “Do not judge so that you will not be judged. 102 7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. 103 7:3 Why 104 do you see the speck 105 in your brother’s eye, but fail to see 106 the beam of wood 107 in your own? 7:4 Or how can you say 108 to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? 7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye. 7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. 109
7:7 “Ask 110 and it will be given to you; seek and you will find; knock and the door 111 will be opened for you. 7:8 For everyone who asks 112 receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 7:9 Is 113 there anyone among you who, if his son asks for bread, will give him a stone? 7:10 Or if he asks for a fish, will give him a snake? 114 7:11 If you then, although you are evil, 115 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 116 to those who ask him! 7:12 In 117 everything, treat others as you would want them 118 to treat you, 119 for this fulfills 120 the law and the prophets.
7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.
7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 121 7:16 You will recognize them by their fruit. Grapes are not gathered 122 from thorns or figs from thistles, are they? 123 7:17 In the same way, every good tree bears good fruit, but the bad 124 tree bears bad fruit. 7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 7:19 Every tree that does not bear good fruit is cut down and thrown into the fire. 7:20 So then, you will recognize them by their fruit.
7:21 “Not everyone who says to me, ‘Lord, Lord,’ 125 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do 126 many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ 127
7:24 “Everyone 128 who hears these words of mine and does them is like 129 a wise man 130 who built his house on rock. 7:25 The rain fell, the flood 131 came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” 132
7:28 When 133 Jesus finished saying these things, the crowds were amazed by his teaching, 7:29 because he taught them like one who had authority, 134 not like their experts in the law. 135
8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper 136 approached, and bowed low before him, saying, 137 “Lord, if 138 you are willing, you can make me clean.” 8:3 He stretched out his hand and touched 139 him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. 8:4 Then Jesus said to him, “See that you do not speak to anyone, 140 but go, show yourself to a priest, and bring the offering 141 that Moses commanded, 142 as a testimony to them.” 143
8:5 When he entered Capernaum, 144 a centurion 145 came to him asking for help: 146 8:6 “Lord, 147 my servant 148 is lying at home paralyzed, in terrible anguish.” 8:7 Jesus 149 said to him, “I will come and heal him.” 8:8 But the centurion replied, 150 “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. 151 I say to this one, ‘Go’ and he goes, 152 and to another ‘Come’ and he comes, and to my slave 153 ‘Do this’ and he does it.” 154 8:10 When 155 Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, 156 I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet 157 with Abraham, Isaac, and Jacob 158 in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” 159 8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant 160 was healed at that hour.
8:14 Now 161 when Jesus entered Peter’s house, he saw his mother-in-law lying down, 162 sick with a fever. 8:15 He touched her hand, and the fever left her. Then 163 she got up and began to serve them. 8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. 164 8:17 In this way what was spoken by Isaiah the prophet was fulfilled: 165
“He took our weaknesses and carried our diseases.” 166
8:18 Now when Jesus saw a large crowd 167 around him, he gave orders to go to the other side of the lake. 168 8:19 Then 169 an expert in the law 170 came to him and said, “Teacher, I will follow you wherever you go.” 171 8:20 Jesus said to him, “Foxes have dens, and the birds in the sky 172 have nests, but the Son of Man has no place to lay his head.” 173 8:21 Another 174 of the 175 disciples said to him, “Lord, let me first go and bury my father.” 8:22 But Jesus said to him, “Follow me, and let the dead bury their own dead.” 176
8:23 As he got into the boat, his disciples followed him. 177 8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep. 8:25 So they came 178 and woke him up saying, “Lord, save us! We are about to die!” 8:26 But 179 he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked 180 the winds and the sea, 181 and it was dead calm. 8:27 And the men 182 were amazed and said, 183 “What sort of person is this? Even the winds and the sea obey him!” 184
8:28 When he came to the other side, to the region of the Gadarenes, 185 two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way. 8:29 They 186 cried out, “Son of God, leave us alone! 187 Have you come here to torment us before the time?” 188 8:30 A 189 large herd of pigs was feeding some distance from them. 8:31 Then the demons begged him, 190 “If you drive us out, send us into the herd of pigs.” 8:32 And he said, 191 “Go!” So 192 they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water. 8:33 The 193 herdsmen ran off, went into the town, 194 and told everything that had happened to the demon-possessed men. 8:34 Then 195 the entire town 196 came out to meet Jesus. And when they saw him, they begged him to leave their region.
9:1 After getting into a boat he crossed to the other side and came to his own town. 197 9:2 Just then 198 some people 199 brought to him a paralytic lying on a stretcher. 200 When Jesus saw their 201 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 202 9:3 Then 203 some of the experts in the law 204 said to themselves, “This man is blaspheming!” 205 9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 9:5 Which is easier, 206 to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know 207 that the Son of Man 208 has authority on earth to forgive sins” – then he said to the paralytic 209 – “Stand up, take your stretcher, and go home.” 210 9:7 And he stood up and went home. 211 9:8 When 212 the crowd saw this, they were afraid 213 and honored God who had given such authority to men. 214
9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 215 “Follow me,” he said to him. And he got up and followed him. 9:10 As 216 Jesus 217 was having a meal 218 in Matthew’s 219 house, many tax collectors 220 and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees 221 saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 222 9:12 When 223 Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 224 9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 225 For I did not come to call the righteous, but sinners.”
9:14 Then John’s 226 disciples came to Jesus 227 and asked, “Why do we and the Pharisees 228 fast often, 229 but your disciples don’t fast?” 9:15 Jesus said to them, “The wedding guests 230 cannot mourn while the bridegroom 231 is with them, can they? But the days 232 are coming when the bridegroom will be taken from them, 233 and then they will fast. 9:16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse. 9:17 And no one pours new wine into old wineskins; 234 otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins 235 and both are preserved.”
9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.” 9:19 Jesus and his disciples got up and followed him. 9:20 But 236 a woman who had been suffering from a hemorrhage 237 for twelve years came up behind him and touched the edge 238 of his cloak. 239 9:21 For she kept saying to herself, 240 “If only I touch his cloak, I will be healed.” 241 9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” 242 And the woman was healed 243 from that hour. 9:23 When Jesus entered the ruler’s house and saw the flute players and the disorderly crowd, 9:24 he said, “Go away, for the girl is not dead but asleep.” And they began making fun of him. 244 9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up. 9:26 And the news of this spread throughout that region. 245
9:27 As Jesus went on from there, two blind men followed him, shouting, 246 “Have mercy 247 on us, Son of David!” 248 9:28 When 249 he went into the house, the blind men came to him. Jesus 250 said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.” 9:31 But they went out and spread the news about him throughout that entire region. 251
9:32 As 252 they were going away, 253 a man who could not talk and was demon-possessed was brought to him. 9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!” 9:34 But the Pharisees 254 said, “By the ruler 255 of demons he casts out demons.” 256
9:35 Then Jesus went throughout all the towns 257 and villages, teaching in their synagogues, 258 preaching the good news of the kingdom, and healing every kind of disease and sickness. 259 9:36 When 260 he saw the crowds, he had compassion on them because they were bewildered and helpless, 261 like sheep without a shepherd. 9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few. 9:38 Therefore ask the Lord of the harvest 262 to send out 263 workers into his harvest.”
10:1 Jesus 264 called his twelve disciples and gave them authority over unclean spirits 265 so they could cast them out and heal every kind of disease and sickness. 266 10:2 Now these are the names of the twelve apostles: 267 first, Simon 268 (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 10:3 Philip and Bartholomew; 269 Thomas 270 and Matthew the tax collector; 271 James the son of Alphaeus, and Thaddaeus; 272 10:4 Simon the Zealot 273 and Judas Iscariot, 274 who betrayed him. 275
10:5 Jesus sent out these twelve, instructing them as follows: 276 “Do not go to Gentile regions 277 and do not enter any Samaritan town. 278 10:6 Go 279 instead to the lost sheep of the house of Israel. 10:7 As you go, preach this message: ‘The kingdom of heaven is near!’ 10:8 Heal the sick, raise the dead, 280 cleanse lepers, cast out demons. Freely you received, freely give. 10:9 Do not take gold, silver, or copper in your belts, 10:10 no bag 281 for the journey, or an extra tunic, 282 or sandals or staff, 283 for the worker deserves his provisions. 10:11 Whenever 284 you enter a town or village, 285 find out who is worthy there 286 and stay with them 287 until you leave. 10:12 As you enter the house, give it greetings. 288 10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. 289 10:14 And if anyone will not welcome you or listen to your message, shake the dust off 290 your feet as you leave that house or that town. 10:15 I tell you the truth, 291 it will be more bearable for the region of Sodom and Gomorrah 292 on the day of judgment than for that town!
10:16 “I 293 am sending you out like sheep surrounded by wolves, 294 so be wise as serpents and innocent as doves. 10:17 Beware 295 of people, because they will hand you over to councils 296 and flog 297 you in their synagogues. 298 10:18 And you will be brought before governors and kings 299 because of me, as a witness to them and the Gentiles. 10:19 Whenever 300 they hand you over for trial, do not worry about how to speak or what to say, 301 for what you should say will be given to you at that time. 302 10:20 For it is not you speaking, but the Spirit of your Father speaking through you.
10:21 “Brother 303 will hand over brother to death, and a father his child. Children will rise against 304 parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever 305 they persecute you in one place, 306 flee to another. I tell you the truth, 307 you will not finish going through all the towns 308 of Israel before the Son of Man comes.
10:24 “A disciple is not greater than his teacher, nor a slave 309 greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!
10:26 “Do 310 not be afraid of them, for nothing is hidden 311 that will not be revealed, 312 and nothing is secret that will not be made known. 10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, 313 proclaim from the housetops. 314 10:28 Do 315 not be afraid of those who kill the body 316 but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. 317 10:29 Aren’t two sparrows sold for a penny? 318 Yet not one of them falls to the ground apart from your Father’s will. 319 10:30 Even all the hairs on your head are numbered. 10:31 So do not be afraid; 320 you are more valuable than many sparrows.
10:32 “Whoever, then, acknowledges 321 me before people, I will acknowledge 322 before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.
10:34 “Do not think that I have come to bring 323 peace to the earth. I have not come to bring peace but a sword. 10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, 10:36 and a man’s enemies will be the members of his household. 324
10:37 “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. 10:38 And whoever does not take up his cross 325 and follow me is not worthy of me. 10:39 Whoever finds his life 326 will lose it, 327 and whoever loses his life because of me 328 will find it.
10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. 329 10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever 330 receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, 331 he will never lose his reward.”
11:1 When 332 Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.
11:2 Now when John 333 heard in prison about the deeds Christ 334 had done, he sent his disciples to ask a question: 335 11:3 “Are you the one who is to come, 336 or should we look for another?” 11:4 Jesus answered them, 337 “Go tell John what you hear and see: 338 11:5 The blind see, the 339 lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them. 11:6 Blessed is anyone 340 who takes no offense at me.”
11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness 341 to see? A reed shaken by the wind? 342 11:8 What 343 did you go out to see? A man dressed in fancy clothes? 344 Look, those who wear fancy clothes are in the homes of kings! 345 11:9 What did you go out to see? A prophet? Yes, I tell you, and more 346 than a prophet. 11:10 This is the one about whom it is written:
‘Look, I am sending my messenger ahead of you, 347
who will prepare your way before you.’ 348
11:11 “I tell you the truth, 349 among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least 350 in the kingdom of heaven is greater than he is. 11:12 From 351 the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. 352 11:13 For all the prophets and the law prophesied until John appeared. 353 11:14 And if you are willing to accept it, he is Elijah, who is to come. 11:15 The one who has ears had better listen! 354
11:16 “To 355 what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, 356
11:17 ‘We played the flute for you, yet you did not dance; 357
we wailed in mourning, 358 yet you did not weep.’
11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 359 11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, 360 a glutton and a drunk, a friend of tax collectors 361 and sinners!’ 362 But wisdom is vindicated 363 by her deeds.” 364
11:20 Then Jesus began to criticize openly the cities 365 in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! 366 Woe to you, Bethsaida! If 367 the miracles 368 done in you had been done in Tyre 369 and Sidon, 370 they would have repented long ago in sackcloth and ashes. 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 11:23 And you, Capernaum, 371 will you be exalted to heaven? 372 No, you will be thrown down to Hades! 373 For if the miracles done among you had been done in Sodom, it would have continued to this day. 11:24 But I tell you, it will be more bearable for the region of Sodom 374 on the day of judgment than for you!”
11:25 At that time Jesus said, 375 “I praise 376 you, Father, Lord 377 of heaven and earth, because 378 you have hidden these things from the wise 379 and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. 380 11:27 All things have been handed over to me by my Father. 381 No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides 382 to reveal him. 11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke 383 on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 11:30 For my yoke is easy to bear, and my load is not hard to carry.”
12:1 At that time Jesus went through the grain fields on a Sabbath. His 384 disciples were hungry, and they began to pick heads of wheat 385 and eat them. 12:2 But when the Pharisees 386 saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” 12:3 He 387 said to them, “Haven’t you read what David did when he and his companions were hungry – 12:4 how he entered the house of God and they ate 388 the sacred bread, 389 which was against the law 390 for him or his companions to eat, but only for the priests? 391 12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty? 12:6 I 392 tell you that something greater than the temple is here. 12:7 If 393 you had known what this means: ‘I want mercy and not sacrifice,’ 394 you would not have condemned the innocent. 12:8 For the Son of Man is lord 395 of the Sabbath.”
12:9 Then 396 Jesus 397 left that place and entered their synagogue. 398 12:10 A 399 man was there who had a withered 400 hand. And they asked Jesus, 401 “Is it lawful to heal on the Sabbath?” 402 so that they could accuse him. 12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out? 12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.” 12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, 403 as healthy as the other. 12:14 But the Pharisees went out and plotted against him, as to how they could assassinate 404 him.
12:15 Now when Jesus learned of this, he went away from there. Great 405 crowds 406 followed him, and he healed them all. 12:16 But he sternly warned them not to make him known. 12:17 This fulfilled what was spoken by Isaiah the prophet: 407
12:18 “Here is 408 my servant whom I have chosen,
the one I love, in whom I take great delight. 409
I will put my Spirit on him, and he will proclaim justice to the nations.
12:19 He will not quarrel or cry out,
nor will anyone hear his voice in the streets.
12:20 He will not break a bruised reed or extinguish a smoldering wick,
until he brings justice to victory.
12:21 And in his name the Gentiles 410 will hope.” 411
12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus 412 healed him so that he could speak and see. 413 12:23 All the crowds were amazed and said, “Could this one be the Son of David?” 12:24 But when the Pharisees 414 heard this they said, “He does not cast out demons except by the power of Beelzebul, 415 the ruler 416 of demons!” 12:25 Now when Jesus 417 realized what they were thinking, he said to them, 418 “Every kingdom divided against itself is destroyed, 419 and no town or house divided against itself will stand. 12:26 So if 420 Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12:27 And if I cast out demons by Beelzebul, by whom do your sons 421 cast them 422 out? For this reason they will be your judges. 12:28 But if I cast out demons by the Spirit of God, then the kingdom of God 423 has already overtaken 424 you. 12:29 How 425 else can someone enter a strong man’s 426 house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. 427 12:30 Whoever is not with me is against me, 428 and whoever does not gather with me scatters. 429 12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, 430 but the blasphemy against the Spirit will not be forgiven. 12:32 Whoever speaks a word against the Son of Man will be forgiven. 431 But whoever speaks against the Holy Spirit will not be forgiven, 432 either in this age or in the age to come.
12:33 “Make a tree good and its fruit will be good, or make a tree bad 433 and its fruit will be bad, for a tree is known by its fruit. 12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart. 12:35 The good person 434 brings good things out of his 435 good treasury, 436 and the evil person brings evil things out of his evil treasury. 12:36 I 437 tell you that on the day of judgment, people will give an account for every worthless word they speak. 12:37 For by your words you will be justified, and by your words you will be condemned.”
12:38 Then some of the experts in the law 438 along with some Pharisees 439 answered him, 440 “Teacher, we want to see a sign 441 from you.” 12:39 But he answered them, 442 “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 12:40 For just as Jonah was in the belly of the huge fish 443 for three days and three nights, 444 so the Son of Man will be in the heart of the earth for three days and three nights. 12:41 The people 445 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 446 – and now, 447 something greater than Jonah is here! 12:42 The queen of the South 448 will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 449 something greater than Solomon is here!
12:43 “When 450 an unclean spirit 451 goes out of a person, 452 it passes through waterless places 453 looking for rest but 454 does not find it. 12:44 Then it says, ‘I will return to the home I left.’ 455 When it returns, 456 it finds the house 457 empty, swept clean, and put in order. 458 12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so 459 the last state of that person is worse than the first. It will be that way for this evil generation as well!”
12:46 While Jesus 460 was still speaking to the crowds, 461 his mother and brothers 462 came and 463 stood outside, asking 464 to speak to him. 12:47 465 Someone 466 told him, “Look, your mother and your brothers are standing outside wanting 467 to speak to you.” 12:48 To the one who had said this, Jesus 468 replied, 469 “Who is my mother and who are my brothers?” 12:49 And pointing 470 toward his disciples he said, “Here 471 are my mother and my brothers! 12:50 For whoever does the will of my Father in heaven is 472 my brother and sister and mother.”
13:1 On that day after Jesus went out of the house, he sat by the lake. 13:2 And such a large crowd gathered around him that he got into a boat to sit while 473 the whole crowd stood on the shore. 13:3 He 474 told them many things in parables, 475 saying: “Listen! 476 A sower went out to sow. 477 13:4 And as he sowed, some seeds 478 fell along the path, and the birds came and devoured them. 13:5 Other 479 seeds fell on rocky ground 480 where they did not have much soil. They sprang up quickly because the soil was not deep. 481 13:6 But when the sun came up, they were scorched, and because they did not have sufficient root, they withered. 13:7 Other seeds fell among the thorns, 482 and they grew up and choked them. 483 13:8 But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty. 13:9 The one who has ears had better listen!” 484
13:10 Then 485 the disciples came to him and said, “Why do you speak to them in parables?” 13:11 He replied, 486 “You have been given 487 the opportunity to know 488 the secrets 489 of the kingdom of heaven, but they have not. 13:12 For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. 490 13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand. 13:14 And concerning them the prophecy of Isaiah is fulfilled that says:
‘You will listen carefully 491 yet will never understand,
you will look closely 492 yet will never comprehend.
13:15 For the heart of this people has become dull;
they are hard of hearing,
and they have shut their eyes,
so that they would not see with their eyes
and hear with their ears
and understand with their hearts
and turn, and I would heal them.’ 493
13:16 “But your eyes are blessed 494 because they see, and your ears because they hear. 13:17 For I tell you the truth, 495 many prophets and righteous people longed to see 496 what you see but did not see it, and to hear what you hear but did not hear it.
13:18 “So listen to the parable of the sower: 13:19 When anyone hears the word about the kingdom and does not understand it, the evil one 497 comes and snatches what was sown in his heart; 498 this is the seed sown along the path. 13:20 The 499 seed sown on rocky ground 500 is the person who hears the word and immediately receives it with joy. 13:21 But he has no root in himself and does not endure; 501 when 502 trouble or persecution comes because of the word, immediately he falls away. 13:22 The 503 seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth 504 choke the word, 505 so it produces nothing. 13:23 But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.” 506
13:24 He presented them with another parable: 507 “The kingdom of heaven is like a person who sowed good seed in his field. 13:25 But while everyone was sleeping, an enemy came and sowed weeds 508 among the wheat and went away. 13:26 When 509 the plants sprouted and bore grain, then the weeds also appeared. 13:27 So the slaves 510 of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’ 13:28 He said, ‘An enemy has done this.’ So 511 the slaves replied, ‘Do you want us to go and gather them?’ 13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them. 13:30 Let both grow together until the harvest. At 512 harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then 513 gather 514 the wheat into my barn.”’”
13:31 He gave 515 them another parable: 516 “The kingdom of heaven is like a mustard seed 517 that a man took and sowed in his field. 13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, 518 so that the wild birds 519 come and nest in its branches.” 520
13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with 521 three measures 522 of flour until all the dough had risen.” 523
13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable. 13:35 This fulfilled what was spoken by the prophet: 524
“I will open my mouth in parables,
I will announce what has been hidden from the foundation of the world.” 525
13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.” 13:37 He 526 answered, “The one who sowed the good seed is the Son of Man. 13:38 The field is the world and the good seed are the people 527 of the kingdom. The weeds are the people 528 of the evil one, 13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels. 13:40 As 529 the weeds are collected and burned with fire, so it will be at the end of the age. 13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. 530 13:42 They will throw them into the fiery furnace, 531 where there will be weeping and gnashing of teeth. 13:43 Then the righteous will shine like the sun in the kingdom of their Father. 532 The one who has ears had better listen! 533
13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.
13:45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 13:46 When he found a pearl of great value, he went out and sold everything he had and bought it.
13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish. 13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away. 13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 13:50 and throw them into the fiery furnace, 534 where there will be weeping and gnashing of teeth.
13:51 “Have you understood all these things?” They replied, “Yes.” 13:52 Then he said to them, “Therefore every expert in the law 535 who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”
13:53 Now when 536 Jesus finished these parables, he moved on from there. 13:54 Then 537 he came to his hometown 538 and began to teach the people 539 in their synagogue. 540 They 541 were astonished and said, “Where did this man get such wisdom and miraculous powers? 13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? 542 And aren’t his brothers James, Joseph, Simon, and Judas? 13:56 And aren’t all his sisters here with us? Where did he get all this?” 543 13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.” 13:58 And he did not do many miracles there because of their unbelief.
[5:1] 1 tn Here δέ (de) has not been translated.
[5:1] 2 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").
[5:2] 3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:2] 4 tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.
[5:3] 5 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[5:3] 6 sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[5:3] 7 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.
[5:4] 8 sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
[5:6] 9 sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
[5:9] 10 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).
[5:11] 11 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.
[5:11] 12 tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
[5:13] 13 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[5:13] 14 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[5:15] 15 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
[5:15] 16 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[5:17] 17 tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.
[5:18] 18 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
[5:18] 19 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:18] 20 tn Grk “Not one iota or one serif.”
[5:19] 21 tn Grk “teaches men” ( in a generic sense, people).
[5:20] 22 tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[5:20] 23 sn See the note on Pharisees in 3:7.
[5:21] 24 tn Grk “to the ancient ones.”
[5:21] 25 sn A quotation from Exod 20:13; Deut 5:17.
[5:22] 26 tc The majority of
[5:22] 27 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
[5:22] 28 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 29 tn Grk “the Sanhedrin.”
[5:22] 30 tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).
[5:22] 31 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 32 tn Grk “the Gehenna of fire.”
[5:25] 33 tn Grk “Make friends.”
[5:25] 34 tn The words “to court” are not in the Greek text but are implied.
[5:25] 35 tn Grk “the accuser.”
[5:26] 36 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:26] 37 tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.
[5:27] 38 sn A quotation from Exod 20:14; Deut 5:17.
[5:29] 39 sn On this word here and in the following verse, see the note on the word hell in 5:22.
[5:31] 40 sn A quotation from Deut 24:1.
[5:33] 41 tn Grk “the ancient ones.”
[5:33] 42 sn A quotation from Lev 19:12.
[5:35] 43 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:37] 44 tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.
[5:38] 45 sn A quotation from Exod 21:24; Lev 24:20.
[5:39] 46 tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
[5:39] 47 tc ‡ Many
[5:40] 48 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[5:41] 49 sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.
[5:42] 50 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
[5:42] 51 tn Grk “do not turn away from.”
[5:43] 52 sn A quotation from Lev 19:18.
[5:44] 53 tc Most
[5:45] 54 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
[5:46] 55 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[5:48] 56 sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
[6:1] 57 tc ‡ Several
[6:1] 58 tn Grk “before people in order to be seen by them.”
[6:2] 59 tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).
[6:2] 60 sn See the note on synagogues in 4:23.
[6:2] 61 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:4] 62 tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë1,13 33 al).
[6:5] 63 sn See the note on synagogues in 4:23.
[6:6] 64 sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[6:6] 65 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
[6:7] 66 tn Here δέ (de) has not been translated.
[6:8] 67 tn Grk “So do not.” Here οὖν (oun) has not been translated.
[6:9] 68 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[6:9] 69 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[6:9] 70 tn Grk “hallowed be your name.”
[6:10] 71 sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[6:11] 72 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.
[6:12] 73 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
[6:13] 74 tn Or “into a time of testing.”
[6:13] 75 tc Most
[6:14] 76 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”
[6:16] 77 tn Here δέ (de) has not been translated.
[6:16] 78 tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
[6:16] 79 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:17] 80 tn Here δέ (de) has not been translated.
[6:19] 81 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[6:21] 82 tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.
[6:21] 83 sn Seeking heavenly treasure means serving others and honoring God by doing so.
[6:22] 84 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[6:23] 85 tn Or “if your eye is sick” (L&N 23.149).
[6:24] 86 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[6:24] 87 tn Or “and treat [the other] with contempt.”
[6:24] 88 tn Grk “God and mammon.”
[6:25] 89 tn Or “do not be anxious,” and so throughout the rest of this paragraph.
[6:26] 90 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[6:26] 91 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[6:26] 92 tn Grk “of more value.”
[6:27] 93 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[6:28] 94 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[6:28] 95 tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.
[6:30] 96 tn Grk “grass of the field.”
[6:30] 97 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[6:30] 98 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[6:32] 99 tn Or “unbelievers”; Grk “Gentiles.”
[6:33] 100 tc ‡ Most
[6:34] 101 tn Grk “Sufficient for the day is its evil.”
[7:1] 102 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.
[7:2] 103 tn Grk “by [the measure] with which you measure it will be measured to you.”
[7:3] 104 tn Here δέ (de) has not been translated.
[7:3] 105 sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.
[7:3] 106 tn Or “do not notice.”
[7:3] 107 sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
[7:4] 108 tn Grk “how will you say?”
[7:6] 109 tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
[7:7] 110 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[7:7] 111 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
[7:8] 112 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.
[7:9] 113 tn Grk “Or is there.”
[7:10] 114 sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”
[7:11] 115 tn The participle ὄντες (ontes) has been translated concessively.
[7:11] 116 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
[7:12] 117 tn Grk “Therefore in.” Here οὖν (oun) has not been translated.
[7:12] 118 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[7:12] 119 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.
[7:15] 121 sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
[7:16] 122 tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
[7:16] 123 sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
[7:17] 124 tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).
[7:21] 125 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[7:22] 126 tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.
[7:23] 127 tn Grk “workers of lawlessness.”
[7:24] 128 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
[7:24] 129 tn Grk “will be like.” The same phrase occurs in v. 26.
[7:24] 130 tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.
[7:25] 131 tn Grk “the rivers.”
[7:27] 132 tn Grk “and great was its fall.”
[7:28] 133 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.
[7:29] 134 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[7:29] 135 tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.
[8:2] 136 tn Grk “And behold, a leper came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:2] 137 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 138 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[8:3] 139 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[8:4] 140 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
[8:4] 142 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[8:4] 143 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.
[8:5] 144 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[8:5] 145 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.
[8:5] 146 sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
[8:6] 147 tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.
[8:6] 148 tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.
[8:7] 149 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[8:8] 150 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[8:9] 151 tn Grk “having soldiers under me.”
[8:9] 152 sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[8:9] 153 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[8:9] 154 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[8:10] 155 tn Here δέ (de) has not been translated.
[8:10] 156 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:11] 157 tn Grk “and recline 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
[8:11] 158 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:12] 159 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[8:13] 160 tc ‡ Most
[8:14] 161 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:14] 162 tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.
[8:15] 163 tn Here καί (kai) has been translated as “then.”
[8:16] 164 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[8:17] 165 tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
[8:17] 166 sn A quotation from Isa 53:4.
[8:18] 167 tc ‡ Codex B and some Sahidic
[8:18] 168 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[8:19] 169 tn Here καί (kai) has been translated as “then.”
[8:19] 170 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
[8:19] 171 sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.
[8:20] 172 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[8:20] 173 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[8:21] 174 tn Here δέ (de) has not been translated.
[8:21] 175 tc ‡ Most
[8:22] 176 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[8:23] 177 sn A boat that held all the disciples would be of significant size.
[8:25] 178 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:26] 179 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:26] 180 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:26] 181 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.
[8:27] 182 tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
[8:27] 183 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[8:27] 184 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:28] 185 tc The textual tradition here is quite complicated. A number of
[8:29] 186 tn Grk “And behold, they cried out, saying.” 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). The participle λέγοντες (legontes) is redundant and has not been translated.
[8:29] 187 tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”
[8:29] 188 sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:30] 189 tn Here δέ (de) has not been translated.
[8:31] 190 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:32] 191 tn Grk “And he said to them.”
[8:32] 192 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 193 tn Here δέ (de) has not been translated.
[8:33] 194 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
[8:34] 195 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).
[9:1] 197 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
[9:2] 198 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
[9:2] 199 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[9:2] 200 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[9:2] 201 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[9:2] 202 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[9:3] 203 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
[9:3] 204 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[9:3] 205 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[9:5] 206 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[9:6] 207 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[9:6] 208 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[9:6] 209 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[9:6] 210 tn Grk “to your house.”
[9:7] 211 tn Grk “to his house.”
[9:8] 212 tn Here δέ (de) has not been translated.
[9:8] 213 tc Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic.
[9:8] 214 tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”
[9:9] 215 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[9:10] 216 tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[9:10] 217 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[9:10] 218 tn Grk “was reclining at table.”
[9:10] 219 tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
[9:10] 220 sn See the note on tax collectors in 5:46.
[9:11] 221 sn See the note on Pharisees in 3:7.
[9:11] 222 sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
[9:12] 223 tn Here δέ (de) has not been translated.
[9:12] 224 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
[9:13] 225 sn A quotation from Hos 6:6 (see also Matt 12:7).
[9:14] 226 sn John refers to John the Baptist.
[9:14] 227 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
[9:14] 228 sn See the note on Pharisees in 3:7.
[9:14] 229 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[9:15] 230 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).
[9:15] 231 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[9:15] 233 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.
[9:17] 234 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[9:17] 235 sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[9:20] 236 tn Grk “And behold a woman.” 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).
[9:20] 237 sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
[9:20] 238 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[9:20] 239 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[9:21] 240 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.
[9:22] 242 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[9:24] 244 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[9:26] 245 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:27] 246 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[9:27] 247 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
[9:27] 248 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[9:28] 249 tn Here δέ (de) has not been translated.
[9:28] 250 tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.
[9:31] 251 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:32] 252 tn Here δέ (de) has not been translated.
[9:32] 253 tn Grk “away, behold, they brought a man to him.” 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).
[9:34] 254 sn See the note on Pharisees in 3:7.
[9:34] 256 tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.
[9:35] 258 sn See the note on synagogues in 4:23.
[9:35] 259 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[9:36] 260 tn Here δέ (de) has not been translated.
[9:36] 261 tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.
[9:38] 262 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[9:38] 263 tn Grk “to thrust out.”
[10:1] 265 sn Unclean spirits refers to evil spirits.
[10:1] 266 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[10:2] 267 sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
[10:2] 268 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[10:3] 269 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[10:3] 270 sn This is the “doubting Thomas” of John 20:24-29.
[10:3] 271 sn See the note on tax collectors in 5:46.
[10:3] 272 tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaio", “Lebbaeus”) in D, Judas Zelotes in it, and not present in sys. The Byzantine text, along with a few others (C[*],2 L W Θ Ë1 33 Ï), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 pc conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B Ë13 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.
[10:4] 273 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
[10:4] 274 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[10:4] 275 tn Grk “who even betrayed him.”
[10:5] 276 tn Grk “instructing them, saying.”
[10:5] 277 tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
[10:5] 278 tn Grk “town [or city] of the Samaritans.”
[10:6] 279 tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.
[10:8] 280 tc The majority of Byzantine minuscules, along with a few other witnesses (C3 K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281vid Ë1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).
[10:10] 281 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:10] 282 tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.
[10:10] 283 sn Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
[10:11] 284 tn Here δέ (de) has not been translated.
[10:11] 285 tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”
[10:11] 286 tn Grk “in it” (referring to the city or village).
[10:11] 287 tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.
[10:12] 288 tn This is a metonymy; the “house” is put for those who live in it.
[10:13] 289 sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.
[10:14] 290 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[10:15] 291 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 292 sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.
[10:16] 293 tn Grk “Behold I.” 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).
[10:16] 294 sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.
[10:17] 295 tn Here δέ (de) has not been translated.
[10:17] 296 sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
[10:17] 297 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.”
[10:17] 298 sn See the note on synagogues in 4:23.
[10:18] 299 sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
[10:19] 300 tn Here δέ (de) has not been translated.
[10:19] 301 tn Grk “how or what you might speak.”
[10:19] 302 tn Grk “in that hour.”
[10:21] 303 tn Here δέ (de) has not been translated.
[10:21] 304 tn Or “will rebel against.”
[10:23] 305 tn Here δέ (de) has not been translated.
[10:23] 306 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”
[10:23] 307 tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.
[10:23] 308 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”
[10:24] 309 tn See the note on the word “slave” in 8:9.
[10:26] 310 tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.
[10:26] 311 tn Or “concealed.”
[10:26] 312 sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.
[10:27] 313 tn Grk “what you hear in the ear,” an idiom.
[10:27] 314 tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
[10:28] 315 tn Here καί (kai) has not been translated.
[10:28] 316 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[10:28] 317 sn See the note on the word hell in 5:22.
[10:29] 318 sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
[10:29] 319 tn Or “to the ground without the knowledge and consent of your Father.”
[10:31] 320 sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.
[10:32] 321 tn Or “confesses.”
[10:32] 322 tn Grk “I will acknowledge him also.”
[10:34] 323 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[10:36] 324 tn Matt 10:35-36 are an allusion to Mic 7:6.
[10:38] 325 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.
[10:39] 326 tn Grk “his soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[10:39] 327 sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it).
[10:39] 328 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα indicates the cause or reason for something (BDAG 334 s.v. 1).
[10:40] 329 sn The one who sent me refers to God.
[10:41] 330 tn Grk “And whoever.” Here καί (kai) has not been translated.
[10:42] 331 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:1] 332 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.
[11:2] 333 sn John refers to John the Baptist.
[11:2] 334 tc The Western codex D and a few other
[11:2] 335 tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later
[11:3] 336 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.
[11:4] 337 tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:4] 338 sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
[11:5] 339 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.
[11:7] 342 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
[11:8] 343 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.
[11:8] 344 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
[11:9] 346 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).
[11:10] 347 tn Grk “before your face” (an idiom).
[11:10] 348 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[11:11] 349 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:11] 350 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
[11:12] 351 tn Here δέ (de) has not been translated.
[11:12] 352 tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.
[11:13] 353 tn The word “appeared” is not in the Greek text, but is implied.
[11:15] 354 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 13:9, 43; Mark 4:9, 23; Luke 8:8, 14:35).
[11:16] 355 tn Here δέ (de) has not been translated.
[11:16] 356 tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.
[11:17] 357 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 18-19) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
[11:17] 358 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
[11:18] 359 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
[11:19] 360 tn Grk “Behold a man.”
[11:19] 361 sn See the note on tax collectors in 5:46.
[11:19] 362 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
[11:19] 363 tn Or “shown to be right.”
[11:19] 364 tc Most witnesses (B2 C D L Θ Ë1 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (Ë13) as well as early versional and patristic support.
[11:20] 365 tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.
[11:21] 366 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[11:21] 367 tn This introduces a second class (contrary to fact) condition in the Greek text.
[11:21] 368 tn Or “powerful deeds.”
[11:21] 369 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[11:21] 370 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[11:23] 371 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[11:23] 372 tn The interrogative particle introducing this question expects a negative reply.
[11:23] 373 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).
[11:24] 374 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.
[11:25] 375 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:25] 377 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[11:25] 379 sn See 1 Cor 1:26-31.
[11:26] 380 tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[11:27] 381 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[11:27] 382 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[11:29] 383 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.
[12:1] 384 tn Here δέ (de) has not been translated.
[12:1] 385 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[12:2] 386 sn See the note on Pharisees in 3:7.
[12:3] 387 tn Here δέ (de) has not been translated.
[12:4] 388 tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì70 C D L W Θ Ë1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).
[12:4] 389 tn Grk “the bread of presentation.”
[12:4] 390 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[12:4] 391 sn See 1 Sam 21:1-6.
[12:6] 392 tn Here δέ (de) has not been translated.
[12:7] 393 tn Here δέ (de) has not been translated.
[12:7] 394 sn A quotation from Hos 6:6 (see also Matt 9:13).
[12:8] 395 tn The term “lord” is in emphatic position in the Greek text.
[12:9] 396 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:9] 397 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:9] 398 sn See the note on synagogues in 4:23.
[12:10] 399 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[12:10] 400 sn Withered means the man’s hand was shrunken and paralyzed.
[12:10] 401 tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.
[12:10] 402 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[12:13] 403 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[12:15] 405 tn Here καί (kai) has not been translated.
[12:15] 406 tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.
[12:17] 407 tn Grk “so that what was said by Isaiah the prophet would be fulfilled, saying.” This final clause, however, is part of one sentence in Greek (vv. 15b-17) and is thus not related only to v. 16. The participle λέγοντος (legontos) is redundant and has not been translated.
[12:18] 408 tn Grk “Behold my servant.”
[12:18] 409 tn Grk “in whom my soul is well pleased.”
[12:21] 410 tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[12:21] 411 sn Verses 18-21 are a quotation from Isa 42:1-4.
[12:22] 412 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 413 tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”
[12:24] 414 sn See the note on Pharisees in 3:7.
[12:24] 415 tn Grk “except by Beelzebul.”
[12:25] 417 tc The majority of
[12:25] 418 sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).
[12:25] 419 tn Or “is left in ruins.”
[12:26] 420 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[12:27] 421 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
[12:27] 422 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[12:28] 423 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[12:28] 424 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
[12:29] 425 tn Grk “Or how can.”
[12:29] 426 sn The strong man here pictures Satan.
[12:29] 427 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[12:30] 428 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
[12:30] 429 sn For the image of scattering, see Pss. Sol. 17:18.
[12:31] 430 tn Grk “every sin and blasphemy will be forgiven men.”
[12:32] 431 tn Grk “it will be forgiven him.”
[12:32] 432 tn Grk “it will not be forgiven him.”
[12:33] 433 tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).
[12:35] 434 tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.
[12:35] 435 tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).
[12:35] 436 sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).
[12:36] 437 tn Here δέ (de) has not been translated.
[12:38] 438 tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[12:38] 439 tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.
[12:38] 440 tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.
[12:38] 441 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[12:39] 442 tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
[12:40] 443 tn Grk “large sea creature.”
[12:40] 444 sn A quotation from Jonah 1:17.
[12:41] 445 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
[12:41] 446 tn Grk “at the preaching of Jonah.”
[12:42] 448 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
[12:43] 450 tn Here δέ (de) has not been translated.
[12:43] 451 sn Unclean spirit refers to an evil spirit.
[12:43] 452 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.
[12:43] 453 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
[12:43] 454 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:44] 455 tn Grk “I will return to my house from which I came.”
[12:44] 457 tn The words “the house” are not in Greek but are implied.
[12:44] 458 sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[12:45] 459 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[12:46] 460 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:46] 461 tn Grk “crowds, behold, his mother.” 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).
[12:46] 462 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[12:46] 463 tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”
[12:47] 465 tc A few ancient
[12:47] 466 tn Here δέ (de) has not been translated.
[12:48] 468 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:48] 469 tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.
[12:49] 470 tn Grk “extending his hand.”
[12:49] 471 tn Grk “Behold my mother and my brothers.”
[12:50] 472 tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.
[13:2] 473 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
[13:3] 474 tn Here καί (kai) has not been translated.
[13:3] 475 sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
[13:3] 477 sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.
[13:4] 478 tn In Matthew’s version of this parable, plural pronouns are used to refer to the seed in v. 4 (ἅ…αὐτά [Ja…auta]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like ἔπεσεν [epesen]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1-9; Luke 8:4-8).
[13:5] 479 tn Here and in vv. 7 and 8 δέ (de) has not been translated.
[13:5] 480 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
[13:5] 481 tn Grk “it did not have enough depth of earth.”
[13:7] 482 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[13:7] 483 sn That is, crowded out the good plants.
[13:9] 484 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:43; Mark 4:9, 23; Luke 8:8, 14:35).
[13:10] 485 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:11] 486 tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:11] 487 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[13:11] 488 tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[13:11] 489 tn Grk “the mysteries.”
[13:12] 490 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
[13:14] 491 tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).
[13:14] 492 tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.
[13:15] 493 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[13:16] 494 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation.
[13:17] 495 tn Grk “truly (ἀμήν, amhn) I say to you.”
[13:17] 496 sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[13:19] 497 sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[13:19] 498 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[13:20] 499 tn Here δέ (de) has not been translated.
[13:20] 500 tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.
[13:21] 501 tn Grk “is temporary.”
[13:21] 502 tn Here δέ (de) has not been translated.
[13:22] 503 tn Here δέ (de) has not been translated.
[13:22] 504 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
[13:22] 505 sn That is, their concern for spiritual things is crowded out by material things.
[13:23] 506 tn The Greek is difficult to translate because it switches from a generic “he” to three people within this generic class (thus, something like: “Who indeed bears fruit and yields, in one instance a hundred times, in another, sixty times, in another, thirty times”).
[13:24] 507 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:25] 508 tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).
[13:26] 509 tn Here δέ (de) has not been translated.
[13:27] 510 tn See the note on the word “slave” in 8:9.
[13:28] 511 tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.
[13:30] 512 tn Here καί (kai) has not been translated.
[13:30] 514 tn Grk “burned, but gather.”
[13:31] 515 tn Grk “put before.”
[13:31] 516 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:31] 517 sn The mustard seed was noted for its tiny size.
[13:32] 518 sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.
[13:32] 519 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[13:32] 520 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[13:33] 522 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
[13:33] 523 tn Grk “it was all leavened.”
[13:35] 524 tc A few important
[13:35] 525 sn A quotation from Ps 78:2.
[13:37] 526 tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:38] 527 tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”
[13:38] 528 tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.
[13:40] 529 tn Grk “Therefore as.” Here οὖν (oun) has not been translated.
[13:41] 530 tn Grk “the ones who practice lawlessness.”
[13:42] 531 sn A quotation from Dan 3:6.
[13:43] 532 sn An allusion to Dan 12:3.
[13:43] 533 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).
[13:50] 534 sn An allusion to Dan 3:6.
[13:52] 535 tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].
[13:53] 536 tn Grk “Now it happened that when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[13:54] 537 tn Here καί (kai) has been translated as “Then.”
[13:54] 538 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
[13:54] 539 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[13:54] 540 sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
[13:54] 541 tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.
[13:55] 542 sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).
