Here δέ ( de ) has not been translated.


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


Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).


Grk “days.”


Grk “And behold a woman.” 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 ).


Grk “garment,” but here ἱμάτιον ( Jimation ) denotes the outer garment in particular.


The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.


Grk “saved.” sn In this pericope the author uses a term for being healed ( Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”


Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.


Grk “saved.”


Grk “They were laughing at him.” The imperfect verb has been taken ingressively.


For the translation of τὴν γῆν ἐκείνην ( thn ghn ekeinhn ) as “that region,” see L&N 1.79.


Grk “shouting, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated.


Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.


Grk “away, behold, they brought a man to him.” 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 ).


Or “prince.”


Or “cities.”


Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.


Here δέ ( de ) has not been translated.


Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.


Grk “to thrust out.”


Grk “And he.”


892 pc lat co) call him merely Θαδδαῖος ( Qaddaio" , “Thaddaeus”), a reading which, because of this support, is most likely correct.


Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “ enthusiast, zealot ” (see Luke 6:15 ; Acts 1:13 ), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.


Grk “who even betrayed him.”


Grk “instructing them, saying.”


Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.


Grk “town [or city] of the Samaritans.”


Grk “But go.” The Greek μᾶλλον ( mallon , “rather, instead”) conveys the adversative nuance here so that δέ ( de ) has not been translated.


33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε . Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).


Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα ).


Grk “two tunics.” See the note on the word “tunic” in Matt 5:40 .


Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”


Grk “in it” (referring to the city or village).


Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay. sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.


This is a metonymy; the “house” is put for those who live in it.


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


Grk “Behold I.” 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 ).


Here δέ ( de ) has not been translated.


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 .”


Grk “how or what you might speak.”


Grk “in that hour.”


Or “will rebel against.”


The Greek word here is πόλις ( polis ), which can mean either “town” or “city.”


Grk “For truly ( ἀμήν , amhn ) I say to you.” Here γάρ ( gar , “for”) has not been translated.


The Greek word here is πόλις ( polis ), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”


See the note on the word “slave” in 8:9 .


Grk “Therefore do not.” Here οὖν ( oun ) has not been translated.


Or “concealed.”


Grk “what you hear in the ear,” an idiom.


The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.


Here καί ( kai ) has not been translated.


Or “to the ground without the knowledge and consent of your Father.”


Or “confesses.”


Grk “I will acknowledge him also.” sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69 ; Acts 10:42-43; 17:31 .


Grk “cast.” For βάλλω ( ballw ) in the sense of causing a state or condition, see L&N 13.14.


Matt 10:35-36 are an allusion to Mic 7:6 .


Grk “his soul,” but ψυχή ( yuch ) is frequently used of one’s physical life. It clearly has that meaning in this context.


Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα indicates the cause or reason for something (BDAG 334 s.v. 1 ).


Grk “And whoever.” Here καί ( kai ) has not been translated.


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


Grk “And it happened when.” The introductory phrase καὶ ἐγένετο ( kai egeneto , “it happened that”) is redundant in contemporary English and has not been translated.


The Western codex D and a few other mss (0233 1424 al ) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss , nor in the rest of the ms tradition. tn 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 .


33 sa), and thus should be considered original. Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.


Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.


Grk “and the,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.


Grk “whoever.”


Or “desert.”


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.


Grk “But what.” Here ἀλλά ( alla , a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9 .


Or “palaces.”


John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).


Grk “before your face” (an idiom).


Here δέ ( de ) has not been translated.


Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16 .


The word “appeared” is not in the Greek text, but is implied.


The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 13:9, 43 ; Mark 4:9, 23 ; Luke 8:8, 14:35 ).


Grk “who call out to one another, saying.” The participle λέγουσιν ( legousin ) is redundant in contemporary English and has not been translated.


The verb ἐθρηνήσαμεν ( eqrhnhsamen ) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.


Grk “Behold a man.”


Or “shown to be right.”


) as well as early versional and patristic support.


The Greek word here is πόλις ( polis ) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.


This introduces a second class (contrary to fact) condition in the Greek text.


Or “powerful deeds.”


For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


The interrogative particle introducing this question expects a negative reply.


Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.


Or “thank.”


Or “that.”


Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b. δ ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.


Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.


Here δέ ( de ) has not been translated.


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 ).


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).


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 .


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 .


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


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


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 ).


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.


Grk “destroy.”


Here καί ( kai ) has not been translated.


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.


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.


Grk “Behold my servant.”


Grk “in whom my soul is well pleased.”


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


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


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


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


Or “prince.”


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.


Or “is left in ruins.”


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.


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


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.”


Grk “Or how can.”


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


Grk “it will be forgiven him.”


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.


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


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


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


Here δέ ( de ) has not been translated.


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


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


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


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


Grk “large sea creature.”


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).


Grk “at the preaching of Jonah.”


Grk “behold.”


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


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


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


Grk “comes.”


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


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


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


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 ).


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


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.


Here δέ ( de ) has not been translated.


Grk “seeking.”


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.


Grk “extending his hand.”


Grk “Behold my mother and my brothers.”


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


Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.


Here καί ( kai ) has not been translated.


Grk “Behold.”


In Matthew’s version of this parable, plural pronouns are used to refer to the seed in v. 4 ( ἅ … αὐτά [ Ja … auta ]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like ἔπεσεν [ epesen ]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1-9 ; Luke 8:4-8 ).


Here and in vv. 7 and 8 δέ ( de ) has not been translated.


Grk “it did not have enough depth of earth.”


The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:43 ; Mark 4:9, 23 ; Luke 8:8, 14:35 ).


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


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


This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).


Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.


Grk “the mysteries.” sn The key term secrets ( μυστήριον , musthrion ) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30 . Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises ( Rom 1:1-4 ; Heb 1:1-2 ). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).


Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” ( ExSyn 168-69).


Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.


Grk “truly ( ἀμήν , amhn ) I say to you.”


Here δέ ( de ) has not been translated.


Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.


Grk “is temporary.”


Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”


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”).


Grk “He set before them another parable, saying.” The participle λέγων ( legwn ) is redundant and has not been translated.


Grk “sowed darnel.” The Greek term ζιζάνιον ( zizanion ) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).


See the note on the word “slave” in 8:9 .


Here δέ ( de ) has been translated as “so” to indicate the implied result of the owner’s statement.


Here καί ( kai ) has not been translated.


Grk “but.”


Grk “put before.”


Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός ( ouranos ) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν ).


Grk “hid in.”


Grk “it was all leavened.” sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.


B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” ( TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου , as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic. Grk “was spoken by the prophet, saying.” The participle λέγοντος ( legontos ) is redundant in contemporary English and has not been translated.


Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ ( de ) has not been translated.


Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”


Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.


Grk “Therefore as.” Here οὖν ( oun ) has not been translated.


Grk “the ones who practice lawlessness.”


The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9 ; Mark 4:9, 23 ; Luke 8:8, 14:35 ).


Or “every scribe.” See the note on the phrase “experts in the law” in 2:4 . It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].


Grk “Now it happened that when.” The introductory phrase καὶ ἐγένετο ( kai egeneto , “it happened that”) is redundant in contemporary English and has not been translated.


Here καί ( kai ) has been translated as “Then.”


Grk “them”; the referent (the people) has been specified in the translation for clarity.


Grk “synagogue, so that they.” Here ὥστε ( Jwste ) has not been translated. Instead a new sentence was started in the translation.


includes the word in brackets, indicating reservations about its authenticity.


The imperfect tense verb is here rendered with an iterative force.


Here καί ( kai ) has not been translated.


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


Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.


The Greek text reads here ὁμολογέω ( Jomologew ); though normally translated “acknowledge, confess,” BDAG (708 s.v. 1 ) lists “assure, promise with an oath” for certain contexts such as here.


Grk “and being grieved, the king commanded.” sn Herod was technically not a king , but this reflects popular usage. See the note on tetrarch in 14:1 .


Grk “And.” Here καί ( kai ) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.


Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.


Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί ( kai ) has been translated as “Then.”


The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.


Or “cities.”


Or “a desert” (meaning a deserted or desolate area with sparse vegetation).


has the word in brackets, indicating doubts as to its authenticity.


Here the pronoun ὑμεῖς ( Jumeis ) is used, making “you” in the translation emphatic.


Here δέ ( de ) has not been translated.


Here καί ( kai ) has been translated as “Then.”


Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.


Grk “to the disciples, and the disciples to the crowds.”


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


Grk “The boat was already many stades from the land.” A stade ( στάδιον , stadion ) was a unit of distance about 607 feet (187 meters) long.


Grk “In the fourth watch of the night,” that is, between 3 a.m. and 6 a.m.


Or “on the lake.”


Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25 ).


sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς ( Jo Ihsous autois ) or αὐτοῖς ὁ ᾿Ιησοῦς ( autois Jo Ihsous ). In uncial letters, with Jesus’ name as a nomen sacrum , this would have been written as autoisois_ or ois_autois . Thus homoioteleuton could explain the reason for the omission of Jesus’ name.


Grk “he said to them, saying.” The participle λέγων ( legwn ) is redundant and has not been translated.


Grk “answering him, Peter said.” The participle ἀποκριθείς ( apokriqeis ) is redundant and has not been translated.


Grk “he cried out, saying.” The participle λέγων ( legwn ) is redundant and has not been translated.


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).


Grk “asked that they might touch.”


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


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


The participle λέγοντες ( legontes ) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.


has the pronoun in brackets, indicating doubts as to its authenticity.


Grk “when they eat bread.”


Grk “But answering, he said to them.”


579 700 892 pc lat co, as well as other versions and fathers).


Grk “is a gift,” that is, something dedicated to God.


33 579 700 892 pc ), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses ( א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of – ερα αὐτοῦ ), the evidence more strongly suggests that the longer readings were intentional scribal alterations. Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή ( ou mh ), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances. sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4 ).


The term “heart” is a collective singular in the Greek text.


Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος ( proskalesamenos ) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.


Grk “but what.”


Grk “And answering, he said.”


places τυφλῶν in brackets, indicating doubts as to its authenticity.


Grk “If blind leads blind.”


Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


Or “into the latrine.”


Grk “but to eat with unwashed hands does not defile a person.”


For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


Grk “And behold a Canaanite.” 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 ).


Grk The participle ἐξελθοῦσα ( exelqousa ) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.


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


Here καί ( kai ) has been translated as “Then.”


Grk “asked him, saying.” The participle λέγοντες ( legontes ) is redundant here in contemporary English and has not been translated.


Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ ( de ) has been translated as “so” to indicate the implied result of the disciples’ request.


In this context the verb προσκυνέω ( proskunew ), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).


Grk “she bowed down to him, saying.”


Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ ( de ) has not been translated.


Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον ( kunarion ) simply means “dog.” sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.


Grk “And answering, he said.” The participle ἀποκριθείς ( apokriqeis ) is redundant and has not been translated.


Grk “she said.”


Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.


Here καί ( kai ) has not been translated.


Grk “was giving them to the disciples, and the disciples to the crowd.”


, however, agrees with the majority of witnesses.


Grk “And those eating were four thousand men, apart from children and women.”


The object of the participle πειράζοντες ( peirazontes ) is not given in the Greek text but has been supplied here for clarity.


Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ ( de ) has not been translated.


Or “red and gloomy” (L&N 14.56).


Grk “The face of the sky you know how to discern.”


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


Here δέ ( de ) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.


Or “becoming aware of it.”


Grk “Those of little faith.”


Here δέ ( de ) has not been translated.


For location see Map1-C1 ; Map2-F4 .


Grk “he asked his disciples, saying.” The participle λέγων ( legwn ) is redundant and has been left untranslated.


Grk “And answering, Simon Peter said.”


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 .


Grk “answering, Jesus said to him.” The participle ἀποκριθείς ( apokriqeis ) is redundant, but the syntax of this phrase has been modified for clarity.


The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.


Or “and the power of death” (taking the reference to the gates of Hades as a metonymy). sn In the OT, Hades was known as Sheol . It is the place where the unrighteous will reside ( Matt 11:23 ; Luke 16:23 ; Rev 20:13-14 ). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.


565 700 1424 al it sa. 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 .


Grk “From then.”


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


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


Grk “began to rebuke him, saying.” The participle λέγων ( legwn ) is redundant in English and has not been translated.


Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”


Grk “people.”


Grk “to come after me.”


This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.


Or “soul” (throughout vv. 25-26 ).


Grk “a man,” but ἄνθρωπος ( anqrwpo" ) is used in a generic sense here to refer to both men and women.


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


The Greek negative here ( οὐ μή , ou mh ) is the strongest possible.


Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).


Grk “And after six days.”


Grk “John his brother” with “his” referring to James.


Here καί ( kai ) has not been translated.


Grk “And behold, Moses.” 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 ).


Here δέ ( de ) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.


Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.


33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν ( poihswmen , “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others ( א B C* 700 pc ) have ποιήσω . It is thus more likely that the singular verb is authentic.


Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles). sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.


Grk “behold, a.” The Greek word ἰδού ( idou ) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


Or “surrounded.”


Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα ( legousa ) was translated as a finite verb in keeping with English style.


Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός ( agaphtos ) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1 ).


Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b. α . ב . has “ fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”


Here δέ ( de ) has not been translated.


Grk “Jesus commanded them, saying.” The participle λέγων ( legwn ) is redundant and has not been translated.


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


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


Grk “And answering, he said.” This has been simplified in the translation.


Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι ).


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


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


Grk “O.” The marker of direct address, ὦ ( w ), is functionally equivalent to a vocative and is represented in the translation by “you.”


Or “faithless.” sn The rebuke for lack of faith has OT roots: Num 14:27 ; Deut 32:5, 30 ; Isa 59:8 .


Grk “how long.”


Or “put up with.” See Num 11:12 ; Isa 46:4 .


Here καί ( kai ) has been translated as “Then.”


Or “commanded” (often with the implication of a threat, L&N 33.331).


Grk “coming, the disciples said.” The participle προσελθόντες ( proselqontes ) has been translated as a finite verb to make the sequence of events clear in English.


Grk “For truly ( ἀμήν , amhn ), I say to you.” Here γάρ ( gar ) has not been translated.


Grk “faith as,” “faith like.”


Here καί ( kai ) has not been translated.


Here δέ ( de ) has not been translated.


The plural Greek term ἀνθρώπων ( anqrwpwn ) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56 ; Mark 14:43-52 ; Luke 22:47-53 ; John 18:2-12 ), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.


For location see Map1-D2 ; Map2-C3 ; Map3-B2 .


Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [ didracmon ]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself. sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple ( Exod 30:13-16 ).


Grk “spoke first to him, saying.” The participle λέγων ( legwn ) is redundant in English and has not been translated.


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


The negation in Greek ( οὐ μή , ou mh ) is very strong here.


This verb, δέχομαι ( decomai ), is a term of hospitality (L&N 34.53).


The Greek term σκανδαλίζω ( skandalizw ), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”


Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42 . sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.


The term translated “open” here ( πελάγει , pelagei ) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος ). A similar English expression would be “the high seas.”


Grk “For it.” Here γάρ ( gar ) has not been translated.


Grk “than having.”


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


Grk “a certain man.” The Greek word ἄνθρωπος ( anqrwpo" ) is used here in a somewhat generic sense.


Here δέ ( de ) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.


The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).


includes the words in brackets, indicating doubts as to their authenticity.


Grk “go reprove him.”


Here δέ ( de ) has not been translated.


Grk “let him be to you as.”


Or “a pagan.”


Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.


Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15 .


Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.


See the note on the word “slave” in 8:9 .


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


Grk “and his wife.”


Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.


Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.


Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.


Here καί ( kai ) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.


Grk “and he grabbed him and started choking him.”


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


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


Grk “Therefore when.” Here οὖν ( oun ) has not been translated.


Grk “him”; the referent (the first slave mentioned in v. 24 ) has been specified in the translation for clarity.


Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.


Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).


Grk “it happened when.” The introductory phrase ἐγένετο ( egeneto , “it happened that”) is redundant in contemporary English and has not been translated.


“River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).


Grk “And Pharisees.” sn See the note on Pharisees in 3:7 .


, however, reads ἀνθρώπῳ here.


A few important mss ( א Φ pc ) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here. tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.


Grk “heart” (a collective singular).


includes the pronoun in brackets, indicating doubts as to its authenticity.


Here δέ ( de ) has not been translated.


Grk “from the womb of the mother” (an idiom).


The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).


Grk “people.”


Grk “so that he would lay his hands on them and pray.”


Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.


Grk “went from there.”


Grk “And behold one came.” 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 ). Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.


Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity. sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws , he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.


The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.


Grk “he had many possessions.” This term ( κτῆμα , kthma ) is often used for land as a possession.


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


Grk “I say to you.”


A few late witnesses (579 1424 pc ) read κάμιλον ( kamilon , “rope”) for κάμηλον ( kamhlon , “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.


The plural Greek term ἄνθρωποις ( anqrwpois ) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men , but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28 .


Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.


Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.


Here δέ ( de ) has not been translated.


Grk “agreeing with the workers for a denarius a day.” sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.


Grk “about the third hour.”


Grk “he went out again about the sixth and ninth hour.”


Grk “about the eleventh hour.”


includes the pronoun on the basis of the greater external attestation.


Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2 .


The imperfect verb ἐγόγγυζον ( egonguzon ) has been translated ingressively.


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


Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.


Grk “for a denarius a day.”


Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.


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


Grk “Is your eye evil because I am good?”


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


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


Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19 ; Mk 10:34 ; Lk 18:33 ”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω ( mastigow ) has been translated “flog…severely” to distinguish it from the term φραγελλόω ( fragellow ) used in Matt 27:26 ; Mark 15:15 .


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


Grk “asked something from him.”


Grk “said to him.”


Grk “Say that.”


includes σου here.


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


The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.


pc lat, as well as other versional and patristic authorities).


See the tc note on “about to drink” in v. 22 .


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


Grk “the ten.”


The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.


See the note on the word “slave” in 8:9 .


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


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 ).


Grk “shouted, saying.” The participle λέγοντες ( legontes ) is redundant here in contemporary English and has not been translated.


Here δέ ( de ) has not been translated.


Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.


has κύριε after ἐλέησον ἡμᾶς here; a majority of that committee felt that since the placement of κύριε in last place was the nonliturgical order it “would have been likely to be altered in transcription to the more familiar sequence” ( TCGNT 44).


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


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


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.


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


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


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


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


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.


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


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


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


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


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.


Or “a hideout” (see L&N 1.57).


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


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.


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 .


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


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


Grk “believing”; the participle here is conditional.


Grk “he.”


Grk “the temple.”


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


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


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.


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


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


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


Here δέ ( de ) has not been translated.


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.


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 .


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


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.


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 ).


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


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


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.


Grk “to collect his fruits.”


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


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


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.


Or “to a nation” (so KJV, NASB, NLT).


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 .


Here καί ( kai ) has not been translated.


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.


Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.


See the note on the word “slave” in 8:9 .


Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον ( ariston ) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”


Here δέ ( de ) has not been translated.


Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν ( apwlesen ) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.


The Greek text reads here πόλις ( polis ), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.


Grk “he was silent.”


Grk “trap him in word.”


Grk “And it is not a concern to you about anyone because you do not see the face of men.”


Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν ( exestin ) with an infinitive and accusative, see BDF §409.3.


According to L&N 57.180 the term κῆνσος ( khnso" ) was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government. sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.


Or “to the emperor” (“Caesar” is a title for the Roman emperor).


Here δέ ( de ) has been translated as “so” to indicate their response to Jesus’ request for a coin.


Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον ( dhnarion ) has been translated simply as “silver coin” with an explanatory note. sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.


Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί ( kai ) has not been translated.


Or “whose likeness.” sn In this passage Jesus points to the image ( Grk εἰκών , eikwn ) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.


Grk “they said to him.”


Grk “then he said to them.” τότε ( tote ) has not been translated to avoid redundancy.


Grk “they were amazed; they marveled.”


Grk “and asked him, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated.


Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).


Here δέ ( de ) has not been translated.


Grk “For all had her.”


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


Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c. γ ).


Grk “spoken to you by God, saying.” The participle λέγοντος ( legontos ) is redundant here in contemporary English and has not been translated.


Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.


Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.


Grk “testing.” The participle, however, is telic in force.


Or possibly “What sort of commandment in the law is great?”


Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).


Grk “the great and first.”


Grk “hang.” The verb κρεμάννυμι ( kremannumi ) is used here with a figurative meaning (cf. BDAG 566 s.v. 2 .b).


Grk “asked them a question, saying.” The participle λέγων ( legwn ) is somewhat redundant here in contemporary English and has not been translated.


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 .


Grk “how is he his son?”


Here καί ( kai ) has not been translated.


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


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


Grk “for they say and do not do.”


Here δέ ( de ) has not been translated.


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 ).


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


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


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


Or “one proselyte.”


Grk “when he becomes [one].”


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 .


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


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


Or “you tithe mint.”


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


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


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.


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


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


Grk “fathers” (so also in v. 32 ).


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


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 ).


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 .”


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


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


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”).


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


Grk “you were not willing.”


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


Grk “answering, he said to them.” The participle ἀποκριθείς ( ajpokriqei" ) is redundant in English and has not been translated.


Grk “not one stone will be left here on another which will not be thrown down.”


Here δέ ( de ) has not been translated.


Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.


Or “Be on guard.”


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 .


Grk “it is not yet the end.”


For the translation “rise up in arms” see L&N 55.2.


Ï ) have “and plagues” ( καὶ λοιμοί , kai loimoi ) between “famines” ( λιμοί , limoi ) and “earthquakes” ( σεισμοί , seismoi ), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([ א ] B D 892 pc , as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.


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


Or “many will fall away.” This could also refer to apostasy.


Or “and lead many astray.”


Traditionally, “great tribulation.”


Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”


Or “Pay attention!” Grk “Behold.”


Grk “they say.” The third person plural is used here as an indefinite and translated “someone” ( ExSyn 402).


Or “in the desert.”


The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός ), but in this context it must mean vultures because the gruesome image is one of dead bodies being consumed by scavengers. sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment. See also Luke 17:37 .


Grk “will be gathered.” The passive construction has been translated as an active one in English.


Here δέ ( de ) has not been translated.


Traditionally, “tribulation.”


Here καί ( kai ) has not been translated.


Or “in the sky”; the Greek word οὐρανός ( ouranos ) may be translated “sky” or “heaven,” depending on the context.


Here τότε ( tote , “then”) has not been translated to avoid redundancy in English.


Or “of the sky”; the Greek word οὐρανός ( ouranos ) may be translated “sky” or “heaven,” depending on the context.


The verb γινώσκετε ( ginwskete , “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.


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


includes οὐδὲ ὁ υἱός here.


Grk “they,” but in an indefinite sense, “people.”


Grk “So also will be the coming of the Son of Man.”


According to L&N 46.16, this refers to a hand mill normally operated by two women.


33 892 1424, as well as several versions and fathers}), the more general term is surely correct.


See the note on the word “slave” in 8:9 .


Grk “give them.”


That is, doing his job, doing what he is supposed to be doing.


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


In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).


Grk “should say in his heart.”


The verb διχοτομέω ( dicotomew ) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).


Here δέ ( de ) has not been translated.


Grk “Five of them.”


Grk “For when.” Here γάρ ( gar ) has not been translated.


The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8 , where the lamps of the foolish virgins are going out because they are running out of oil.


On the use of olive oil in lamps, see L&N 6.202.


Grk “The wise answered, saying, ‘No.’”


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


Grk “Open to us.”


Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.


33 565 892 1424* lat co}) lack this phrase.


Here καί ( kai ) has not been translated.


Grk “traded with them.”


Grk Or “Lord; or “Master” (and so throughout this paragraph).


Grk “His master said to him.”


Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.


For the translation “deposited my money with the bankers,” see L&N 57.216.


Grk “the ten talents.”


Grk “to everyone who has, he will be given more.” sn The one who has will be given more . Faithfulness yields great reward (see Matt 13:12 ; also Mark 4:25 ; Luke 8:18, 19:26 ).


Here δέ ( de ) has not been translated.


Grk “answer him, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated.


Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.


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


Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [ adelfoi ] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.


Grk “Then they will answer, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated.


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


Grk “And it happened when.” The introductory phrase καὶ ἐγένετο ( kai egeneto , “it happened that”) is redundant in contemporary English and has not been translated.


Or “will be delivered up.”


Μύρον ( muron ) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil , if made of something like nard, would have been extremely expensive , costing up to a year’s pay for an average laborer.


Grk “as he was reclining at table.” sn 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.


Here γάρ ( gar ) has not been translated.


The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).


Grk “For she.” Here γάρ ( gar ) has not been translated.


In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.


Grk “For when.” Here γάρ ( gar ) has not been translated.


Grk “What will you give to me, and I will betray him to you?”


Here καί ( kai ) has not been translated.


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


The words “the feast of” are not in the Greek text, but have been supplied for clarity.


Grk “the disciples came to Jesus, saying.” The participle λέγοντες ( legontes ) has been translated as a finite verb to make the sequence of events clear in English.


Here δέ ( de ) has not been translated.


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


Grk “he was reclining at table,” as 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.


565 579 700 pm . Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.


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


Or “will hand me over.”


The participle λυπούμενοι ( lupoumenoi ) has been translated as a finite verb to make the sequence of events clear in English.


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


Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ ( de ) has been translated as “then” to reflect the sequence of events in the narrative.


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


Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”


Grk “produce” (“the produce of the vine” is a figurative expression for wine).


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


Grk “ground, praying and saying.” Here the participle λέγων ( legwn ) is redundant in contemporary English and has not been translated.


Grk “if it is possible.”


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


Grk “this”; the referent (the cup) has been specified in the translation for clarity.


Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).


Grk “the one who betrays me.”


Grk “behold, Judas.” 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 ).


Grk “the one who betrays him.”


Grk “The one I kiss is he.”


Here καί ( kai ) has not been translated.


Here δέ ( de ) has not been translated.


Grk “and put their hands on Jesus.”


Grk “And behold one.” 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 ).


Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.


See the note on the word “slave” in 8:9 .


The translation “put your sword back in its place” for this phrase is given in L&N 85.52.


Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “ revolutionary, insurrectionist , guerrilla ” citing evidence from Josephus ( J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan ( Luke 10:30 ).


Grk “and” ( καί , kai ), a conjunction that is elastic enough to be used to indicate a contrast, as here.


Grk “where.”


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


Grk “Now the.” Here δέ ( de ) has not been translated.


Grk “This one.”


Here καί ( kai ) has been translated as “so” to indicate the implied result of the false testimony.


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 .


Grk “the high priest tore his clothes, saying.”


Grk “Behold now.” 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 ).


Grk “What do you think?”


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


Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν , ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66 .”


Grk “Who is the one who hit you?” sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.


The Greek term here is παιδίσκη ( paidiskh ), referring to a slave girl or slave woman.


Grk “he denied it…saying.” The participle λέγων ( legwn ) is redundant in English and has not been translated.


Here δέ ( de ) has not been translated.


The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη ( allh ).


Grk “your speech.”


] in Matt 26:34 ) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice ( Mark 14:72 ) and in Luke 22:60 the words are reversed ( ἐφώνησεν ἀλέκτωρ , efwnhsen alektwr ), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.


Here καί ( kai ) has not been translated.


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.


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


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


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


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.


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


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


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


), 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).


( 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.


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 .


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.


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


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


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


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


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.


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 .


Here δέ ( de ) has not been translated.


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


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.


Or “delivered him up.”


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.


Here καί ( kai ) has not been translated.


Or “weaving.”


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


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


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!”).


Or “the reed.”


The verb here has been translated as an iterative imperfect.


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


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


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


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


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 .


Grk “was written.”


Here δέ ( de ) has not been translated.


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


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


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


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


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.


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


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


Here καί ( kai ) has not been translated.


Grk “a reed.”


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


Grk “And behold.”


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.


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


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


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


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


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


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


Here δέ ( de ) has not been translated.


Grk “him.”


Grk “You have a guard.”


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


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.


Or “the angel of the Lord.” See the note on the word “Lord” in 1:20 .


Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.


Grk “for I know.”


The verb here is passive ( ἠγέρθη , hgerqh ). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.


Ï lat), τὸ σῶμα τοῦ κυρίου ( to swma tou kuriou , “the body of the Lord”; 1424 pc ), and ὁ ᾿Ιησοῦς ( Jo Ihsou" , “Jesus”; Φ ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.


Grk “And behold he.” 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 ).


Here καί ( kai ) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.


Grk “And behold.” Here καί ( kai ) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. 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 ).


Grk “behold, some of the guard.” 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 ).


Here καί ( kai ) has not been translated.


Here ἐπί ( epi ) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3 ).


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


Grk “and you will not have to be worried” = “we will keep you out of trouble.”


includes the word in brackets, indicating reservations about its authenticity.


Here δέ ( de ) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10 .


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


The Greek text reads here οἱ δὲ ἐδίστασαν ( Joi de edistasan ). Some scholars argue that the article is functioning like a personal pronoun, thus “ they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.


Grk “coming, Jesus spoke to them, saying.” The participle λέγων ( legwn , “saying”) is redundant in contemporary English and has not been translated. Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


“Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle ( πορευθέντες , poreuqentes , “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb ( μαθητεύσατε , maqhteusate , “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb ( βαπτίζοντες , baptizontes , “baptizing”; and διδάσκοντες , didaskontes , “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.