Discovery BoxMatthew 6:4
Context6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. 1
Matthew 8:13
Context8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant 2 was healed at that hour.
Matthew 8:29
Context8:29 They 3 cried out, “Son of God, leave us alone! 4 Have you come here to torment us before the time?” 5
Matthew 18:17
Context18:17 If 6 he refuses to listen to them, tell it to the church. If 7 he refuses to listen to the church, treat him like 8 a Gentile 9 or a tax collector. 10
Matthew 18:32
Context18:32 Then his lord called the first slave 11 and said to him, ‘Evil slave! I forgave you all that debt because you begged me!
Matthew 19:27
Context19:27 Then Peter said 12 to him, “Look, 13 we have left everything to follow you! 14 What then will there be for us?”
Matthew 21:5
Context21:5 “Tell the people of Zion, 15
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 16
Matthew 26:17
Context26:17 Now on the first day of the feast of 17 Unleavened Bread the disciples came to Jesus and said, 18 “Where do you want us to prepare for you to eat the Passover?” 19
Matthew 26:34-35
Context26:34 Jesus said to him, “I tell you the truth, 20 on this night, before the rooster crows, you will deny me three times.” 26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.
[6:4] 1 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).
[8:13] 2 tc ‡ Most
[8:29] 3 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] 4 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] 5 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.
[18:17] 4 tn Here δέ (de) has not been translated.
[18:17] 5 tn Here δέ (de) has not been translated.
[18:17] 6 tn Grk “let him be to you as.”
[18:17] 8 sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.
[18:32] 5 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[19:27] 6 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 7 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 8 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[21:5] 7 tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
[21:5] 8 tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.
[26:17] 8 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 9 tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[26:17] 10 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
