translation_id: net-engnet

book_id: MAT

label: NET translator note

text: Grk “saying.” The participle λέγων ( legwn ) is redundant in contemporary English and has not been translated.


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


text: Grk “for they say and do not do.”


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


text: The term κράσπεδον ( kraspedon ) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56 ). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).” sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law ( Num 15:38 ; Deut 22:12 ).


text: Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 1:16 .


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


text: Grk “Woe to you…because you…” The causal particle ὅτι ( Joti ) has not been translated here for rhetorical effect (and so throughout this chapter).


text: Grk “because you are closing the kingdom of heaven before people.”


text: Or “one proselyte.”


text: Grk “when he becomes [one].”


text: Grk “a son of Gehenna.” Expressions constructed with υἱός ( Juios ) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.” sn See the note on the word hell in 5:22 .


text: Grk “Whoever swears by the temple, it is nothing.”


text: Grk “Whoever swears by the altar, it is nothing.”


text: Or “you tithe mint.”


text: includes the word in brackets, indicating doubts as to its authenticity.


text: Grk “Blind guides who strain out a gnat yet who swallow a camel!”


text: al ) hints that their archetype lacked the words ( TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν ( aujtwn , “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.


text: Grk “Because you.” Here ὅτι ( Joti ) has not been translated.


text: Or perhaps “the monuments” (see L&N 7.75-76).


text: Grk “fathers” (so also in v. 32 ).


text: Grk “the judgment of Gehenna.” sn See the note on the word hell in 5:22 .


text: Grk “behold I am sending.” 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: BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue ( Dt 25:2 f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34 .”


text: Grk “Truly ( ἀμήν , amhn ), I say to you.”


text: Grk “all these things will come on this generation.”


text: Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).


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


text: Grk “you were not willing.”