translation_id: net-engnet

book_id: MAT

label: NET translator note

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


text: For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


text: Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).


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


text: Grk “what was spoken by the prophet, saying.” The present participle λέγοντος ( legontos ) is redundant and has not been translated.


text: 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.


text: Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9 .


text: Here δέ ( de ) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3 .


text: Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13 .


text: Grk “were shouting, saying.” The participle λέγοντας ( legontas ) is redundant here in contemporary English and has not been translated.


text: The expression ῾Ωσαννά ( Jwsanna , literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84. sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.


text: Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.


text: For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .


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


text: Grk “the temple.” sn The merchants ( those who were selling ) would have been located in the Court of the Gentiles.


text: Grk “the temple.” sn Matthew (here, 21:12-27 ), Mark ( 11:15-19 ) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John ( 2:13-16 ) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.


text: Or “a hideout” (see L&N 1.57).


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


text: Grk “crying out in the temple [courts] and saying.” The participle λέγοντας ( legontas ) is somewhat redundant here in contemporary English and has not been translated.


text: Grk “one fig tree.” sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7 .


text: Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.


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


text: Grk “believing”; the participle here is conditional.


text: Grk “he.”


text: Grk “the temple.”


text: On this phrase, see BDAG 844 s.v. ποῖος 2.a. γ . 1


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


text: The plural Greek term ἀνθρώπων ( anqrwpwn ) is used here (and in v. 26 ) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”). sn The question is whether John’s ministry was of divine or human origin.


text: Here δέ ( de ) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.


text: Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.


text: On this phrase, see BDAG 844 s.v. ποῖος 2.a. γ . This is exactly the same phrase as in v. 23 .


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


text: Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.


text: The Greek text reads here μεταμέλομαι ( metamelomai ): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32 .


text: “And he”; here δέ ( de ) has not been translated.


text: Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ ( de ) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.


text: 700 and several versional witnesses. Both of these latter two readings make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3 ). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles and tax collectors and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32 ).


text: The term here refers to the owner and manager of a household.


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


text: See the note on the word “slave” in 8:9 . sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.


text: Grk “to collect his fruits.”


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38 .


text: Grk “seizing him.” The participle λαβόντες ( labontes ) has been translated as attendant circumstance.


text: Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας ( kefalh gwnia" ) refers to a cornerstone, not a capstone. sn The stone the builders rejected has become the cornerstone . The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10 ; Luke 20:17 ; Acts 4:11 ; 1 Pet 2:6-8 ; cf. also Eph 2:20 ). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.


text: Or “to a nation” (so KJV, NASB, NLT).


text: co and should be included as authentic. Grk “on whomever it falls, it will crush him.” sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45 .


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


text: Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.