translation_id: net-engnet

book_id: MAT

label: NET translator note

text: Here δέ ( de ) has not been translated.


text: 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 ).


text: 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).


text: Grk “the bread of presentation.” sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36 ; Lev 24:5-9 . Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand ( Exod 26:35 ). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred ( Lev 24:9 ). See also Mark 2:23-28 , Luke 6:1-5 .


text: The term “lord” is in emphatic position in the Greek text. sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath .


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


text: 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 ).


text: 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.


text: Grk “destroy.”


text: Here καί ( kai ) has not been translated.


label: NET textual note

text: 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.


text: 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. 15 b-17) and is thus not related only to v. 16 . The participle λέγοντος ( legontos ) is redundant and has not been translated.


text: Grk “Behold my servant.”


text: Grk “in whom my soul is well pleased.”


text: Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).


text: Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.


text: Grk “demoniac, and he healed him, so that the mute man spoke and saw.”


text: Grk “except by Beelzebul.” sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.


text: Or “prince.”


text: sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.


text: Or “is left in ruins.”


text: 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.


text: The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


text: 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.”


text: Grk “Or how can.”


text: Grk “every sin and blasphemy will be forgiven men.”


text: Grk “it will be forgiven him.”


text: Grk “it will not be forgiven him.” sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning.


text: Grk “rotten.” The word σαπρός , modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).


text: The Greek text reads here ἄνθρωπος ( anqrwpos ). The term is generic referring to any person.


text: Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun ( ExSyn 215).


text: Here δέ ( de ) has not been translated.


text: Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4 .


text: Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification. sn See the note on Pharisees in 3:7 .


text: Grk “answered him, saying.” The participle λέγοντες ( legontes ) is redundant, but the syntax of the sentence was changed to conform to English style.


text: Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.


text: Grk “large sea creature.”


text: 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).


text: Grk “at the preaching of Jonah.”


text: Grk “behold.”


text: Grk “man.” This is a generic use of ἄνθρωπος ( anqrwpo" ), referring to both males and females. This same use occurs in v. 45 .


text: Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


text: Grk “I will return to my house from which I came.”


text: Grk “comes.”


text: The words “the house” are not in Greek but are implied.


text: Here καί ( kai ) has been translated as “so” to indicate the concluding point of the story.


text: Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


text: 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 ).


text: “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”


text: sa). The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47 ; its omission is too hard a reading. Thus v. 47 was most likely part of the original text.


text: Here δέ ( de ) has not been translated.


text: Grk “seeking.”


text: 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.


text: Grk “extending his hand.”


text: Grk “Behold my mother and my brothers.”


text: The pleonastic pronoun αὐτός ( autos , “he”) which precedes this verb has not been translated.