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Matthew 6:13

Context

6:13 And do not lead us into temptation, 1  but deliver us from the evil one. 2 

Matthew 8:31

Context
8:31 Then the demons begged him, 3  “If you drive us out, send us into the herd of pigs.”

Matthew 9:27

Context
Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, 4  “Have mercy 5  on us, Son of David!” 6 

Matthew 13:56

Context
13:56 And aren’t all his sisters here with us? Where did he get all this?” 7 

Matthew 20:7

Context
20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’

Matthew 27:4

Context
27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”

Matthew 27:25

Context
27:25 In 8  reply all the people said, “Let his blood be on us and on our children!”

Matthew 8:29

Context
8:29 They 9  cried out, “Son of God, leave us alone! 10  Have you come here to torment us before the time?” 11 

Matthew 20:30-31

Context
20:30 Two 12  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 13  “Have mercy 14  on us, Lord, Son of David!” 15  20:31 The 16  crowd scolded 17  them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 18  Son of David!”

Matthew 17:4

Context
17:4 So 19  Peter said 20  to Jesus, “Lord, it is good for us to be here. If you want, I will make 21  three shelters 22  – one for you, one for Moses, and one for Elijah.”
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[6:13]  1 tn Or “into a time of testing.”

[6:13]  2 tc Most mss (L W Θ 0233 Ë13 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 Ë1 pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[8:31]  3 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  5 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  6 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]  7 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]).

[13:56]  7 tn Grk “Where did he get these things?”

[27:25]  9 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[8:29]  11 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]  12 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]  13 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.

[20:30]  13 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[20:30]  14 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  15 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[20:30]  16 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[20:31]  15 tn Here δέ (de) has not been translated.

[20:31]  16 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[20:31]  17 tc ‡ The majority of mss (C W Ë1 33 Ï and several versional witnesses) read κύριε (kurie, “Lord”) after ἐλέησον ἡμᾶς (elehson Jhma", “have mercy on us”). But since this is the order of words in v. 30 (though that wording is also disputed), and since the κύριε-first reading enjoys widespread and early support (א B D L Z Θ 085 0281 Ë13 892 pc lat), the latter was considered original. However, the decision was by no means easy. NA27 has κύριε after ἐλέησον ἡμᾶς here; a majority of that committee felt that since the placement of κύριε in last place was the nonliturgical order it “would have been likely to be altered in transcription to the more familiar sequence” (TCGNT 44).

[17:4]  17 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

[17:4]  18 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

[17:4]  19 tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C3 D L W Θ [Φ] 0281 Ë[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.

[17:4]  20 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).



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