translation_id: net-engnet

book_id: MAT

label: NET translator note

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


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


text: Ï latt) have Ποντίῳ ( Pontiw , “Pontius”) before Πιλάτῳ ( Pilatw , “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1 ; Acts 4:27 ; 1 Tim 6:13 ; Ign. Magn . 11.1; Ign. Trall . 9.1; Ign. Smyrn . 1.2; Justin Martyr, passim ). The shorter reading, supported by א B L 0281 33 pc co, is thus strongly preferred.


text: Grk “Then when.” Here τότε ( tote ) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.


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


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.


label: NET textual note

text: The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου ( Zacariou , “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.


text: Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).


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


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


text: ), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν ( Ihsoun ) before Βαραββᾶν ( Barabban ), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν ( ton legomenon Criston , “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).


text: ( Θ 700* lack the article τόν [ ton ] before Βαραββᾶν [ Barabban ]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.


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 “the judge’s seat.” sn The judgment seat ( βῆμα , bhma ) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.


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


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


text: The Greek particle γάρ ( gar , “for”) has not been translated here.


text: Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ ( kat ’ onar ) in BDAG 710 s.v. ὄναρ .


text: Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ ( de ) has not been translated.


text: Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.” sn See the note on crucified in 20:19 .


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


text: Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.


text: The Greek term φραγελλόω ( fragellow ) refers to flogging. BDAG 1064 s.v. states, “ flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion… Mt 27:26 ; Mk 15:15 .” sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip ( flagellum ) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT , 515-19.


text: Or “delivered him up.”


text: Or “into their headquarters”; Grk “into the praetorium.” sn The governor’s residence ( Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.


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


text: Or “weaving.”


text: Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.


text: Grk “they mocked him, saying.” The participle λέγοντες ( legontes ) is redundant and has not been translated.


text: Or “Long live the King of the Jews!” sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).


text: Or “the reed.”


text: The verb here has been translated as an iterative imperfect.


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


text: Or “conscripted”; or “pressed into service.”


text: This is an Aramaic name; see John 19:17 .


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


text: Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate. sn An allusion to Ps 22:18 .


text: Grk “was written.”


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


text: puts the καί in brackets, indicating doubts as to its authenticity.


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


text: Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.


text: Grk “Mocking him, the chief priests…said.”


text: Here the aorist imperative καταβάτω ( katabatw ) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.


text: Grk “from the sixth hour to the ninth hour.”


text: Grk “with a loud voice, saying.” The participle λέγων ( legwn ) is redundant here in contemporary English and has not been translated.


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


text: Grk “a reed.”


text: 33 Ï lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.


text: Grk “And behold.”


text: The referent of this term, καταπέτασμα ( katapetasma ), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα ( kalumma ), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.


text: The verb κοιμάω ( koimaw ) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.


text: Grk “and ministered to him.” sn Cf. Luke 8:3 .


text: Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


text: The term σινδών ( sindwn ) can refer to a linen cloth used either for clothing or for burial.


text: includes αὐτό here, no doubt due to the overwhelming external attestation.


text: That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).


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


text: Grk “him.”


text: Grk “You have a guard.”


text: Here δέ ( de ) has been translated as “so” to indicate the implied result of Pilate’s order.


text: Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.