Discovery Box| (0.42525221153846) | (Mal 2:10) |
1 sn The rhetorical question Do we not all have one father? by no means teaches the “universal fatherhood of God,” that is, that all people equally are children of God. The reference to the covenant in v. one%27s&tab=notes" ver="">10 as well as to Israel and Judah (v. one%27s&tab=notes" ver="">11) makes it clear that the referent of “we” is God’s elect people. |
| (0.42525221153846) | (Mal 2:15) |
2 tn Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife (Gen 16:1-6). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11-12). |
| (0.42525221153846) | (Mal 2:16) |
1 sn Though the statement “I hate divorce” may (and should) be understood as a comprehensive biblical principle, the immediate context suggests that the divorce in view is that of one Jewish person by another in order to undertake subsequent marriages. The injunction here by no means contradicts Ezra’s commands to Jewish men to divorce their heathen wives (Ezra 9–10). |
| (0.42525221153846) | (Mal 3:17) |
1 sn The Hebrew word סְגֻלָּה (sÿgullah, “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The |
| (0.42525221153846) | (Mat 1:19) |
2 sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21). |
| (0.42525221153846) | (Mat 5:4) |
1 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. |
| (0.42525221153846) | (Mat 5:26) |
2 sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available. |
| (0.42525221153846) | (Mat 5:39) |
1 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 (one%27s&tab=notes" ver="">13:49) or, more often, “the evil one” (as in one%27s&tab=notes" ver="">5:37; 6:13; 13:19, 38). |
| (0.42525221153846) | (Mat 5:42) |
1 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). |
| (0.42525221153846) | (Mat 6:21) |
1 tn The pronouns in this verse are singular while the pronouns in vv. one%27s&tab=notes" ver="">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. |
| (0.42525221153846) | (Mat 7:29) |
1 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. |
| (0.42525221153846) | (Mat 9:3) |
3 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. |
| (0.42525221153846) | (Mat 9:8) |
2 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. |
| (0.42525221153846) | (Mat 9:10) |
3 sn As Jesus was having a meal. 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. |
| (0.42525221153846) | (Mat 10:10) |
3 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. |
| (0.42525221153846) | (Mat 10:18) |
1 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. |
| (0.42525221153846) | (Mat 11:7) |
2 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. |
| (0.42525221153846) | (Mat 12:10) |
4 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). |
| (0.42525221153846) | (Mat 12:17) |
1 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. one%27s&tab=notes" ver="">15b-17) and is thus not related only to v. one%27s&tab=notes" ver="">16. The participle λέγοντος (legontos) is redundant and has not been translated. |
| (0.42525221153846) | (Mat 13:23) |
1 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”). |
