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The Genealogy of Jesus Christ

This is the record of the genealogy[a] of Jesus Christ, the son of David, the son of Abraham.

Abraham was the father[b] of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah[c]), Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa,[d] Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 10 Hezekiah the father of Manasseh, Manasseh the father of Amon,[e] Amon the father of Josiah, 11 and Josiah[f] the father of Jeconiah and his brothers, at the time of the deportation to Babylon.

12 After[g] the deportation to Babylon, Jeconiah became the father of Shealtiel,[h] Shealtiel the father of Zerubbabel, 13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 16 and Jacob the father of Joseph, the husband of Mary, by whom[i] Jesus was born, who is called Christ.[j]

17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ,[k] fourteen generations.

The Birth of Jesus Christ

18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together,[l] she was found to be pregnant through the Holy Spirit. 19 Because Joseph, her husband to be,[m] was a righteous man, and because he did not want to disgrace her, he intended to divorce her[n] privately. 20 When he had contemplated this, an[o] angel of the Lord[p] appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 21 She will give birth to a son and you will name him[q] Jesus,[r] because he will save his people from their sins.” 22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 23 Look! The virgin will conceive and give birth to a son, and they will name him[s] Emmanuel,”[t] which means[u]God with us.”[v] 24 When Joseph awoke from sleep he did what the angel of the Lord[w] told him. He took his wife, 25 but did not have marital relations[x] with her until she gave birth to a son, whom he named[y] Jesus.

The Visit of the Wise Men

After Jesus was born in Bethlehem in Judea, in the time[z] of King Herod,[aa] wise men[ab] from the East came to Jerusalem saying, “Where is the one who is born king of the Jews? For we saw his star when it rose[ac] and have come to worship him.” When King Herod[ad] heard this he was alarmed, and all Jerusalem[ae] with him. After assembling all the chief priests and experts in the law,[af] he asked them where the Christ[ag] was to be born. “In Bethlehem of Judea,” they said, “for it is written this way by the prophet:

And you, Bethlehem, in the land of Judah,
are in no way least among the rulers of Judah,
for out of you will come a ruler who will shepherd my people Israel.’”[ah]

Then Herod[ai] privately summoned the wise men and determined from them when the star had appeared. He[aj] sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.” After listening to the king they left, and once again[ak] the star they saw when it rose[al] led them until it stopped above the place where the child was. 10 When they saw the star they shouted joyfully.[am] 11 As they came into the house and saw the child with Mary his mother, they bowed down[an] and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense,[ao] and myrrh.[ap] 12 After being warned in a dream not to return to Herod,[aq] they went back by another route to their own country.

The Escape to Egypt

13 After they had gone, an[ar] angel of the Lord[as] appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod[at] is going to look for the child to kill him.” 14 Then he got up, took the child and his mother during[au] the night, and went to Egypt. 15 He stayed there until Herod[av] died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.”[aw]

16 When Herod[ax] saw that he had been tricked by the wise men, he became enraged. He sent men[ay] to kill all the children in Bethlehem and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men. 17 Then what was spoken by Jeremiah the prophet was fulfilled:

18 A voice was heard in Ramah,
weeping and loud wailing,[az]
Rachel weeping for her children,
and she did not want to be comforted, because they were[ba] gone.”[bb]

The Return to Nazareth

19 After Herod[bc] had died, an[bd] angel of the Lord[be] appeared in a dream to Joseph in Egypt 20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.” 21 So[bf] he got up and took the child and his mother and returned to the land of Israel. 22 But when he heard that Archelaus[bg] was reigning over Judea in place of his father Herod,[bh] he was afraid to go there. After being warned in a dream, he went to the regions of Galilee. 23 He came to a town called Nazareth[bi] and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus[bj] would be called a Nazarene.[bk]

The Ministry of John the Baptist

In those days John the Baptist came into the wilderness[bl] of Judea proclaiming, “Repent,[bm] for the kingdom of heaven is near.” For he is the one about whom the prophet Isaiah had spoken:[bn]

The voice[bo] of one shouting in the wilderness,
Prepare the way for the Lord, make[bp] his paths straight.’”[bq]

Now John wore clothing made from camel’s hair with a leather belt around his waist, and his diet consisted of locusts and wild honey.[br] Then people from Jerusalem,[bs] as well as all Judea and all the region around the Jordan, were going out to him, and he was baptizing them[bt] in the Jordan River as they confessed their sins.

But when he saw many Pharisees[bu] and Sadducees[bv] coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath? Therefore produce fruit[bw] that proves your[bx] repentance, and don’t think you can say to yourselves, ‘We have Abraham as our father.’[by] For I tell you that God can raise up children for Abraham from these stones! 10 Even now the ax is laid at[bz] the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am—I am not worthy[ca] to carry his sandals! He will baptize you with the Holy Spirit and fire.[cb] 12 His winnowing fork[cc] is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse,[cd] but the chaff he will burn up with inextinguishable fire!”[ce]

The Baptism of Jesus

13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River.[cf] 14 But John[cg] tried to prevent[ch] him, saying, “I need to be baptized by you, and yet you come to me?” 15 So Jesus replied[ci] to him, “Let it happen now,[cj] for it is right for us to fulfill all righteousness.” Then John[ck] yielded[cl] to him. 16 After[cm] Jesus was baptized, just as he was coming up out of the water, the[cn] heavens[co] opened[cp] and he saw the Spirit of God descending like a dove[cq] and coming to rest[cr] on him. 17 And[cs] a voice from heaven said,[ct] “This is my one dear Son;[cu] in him[cv] I take great delight.”[cw]

The Temptation of Jesus

Then Jesus was led by the Spirit into the wilderness[cx] to be tempted by the devil. After he fasted forty days and forty nights he was famished.[cy] The tempter came and said to him, “If you are the Son of God, command these stones to become bread.”[cz] But he answered,[da] “It is written, ‘Man[db] does not live[dc] by bread alone, but by every word that comes from the mouth of God.’”[dd] Then the devil took him to the holy city,[de] had him stand[df] on the highest point[dg] of the temple, and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you[dh] and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’”[di] Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’”[dj] Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur.[dk] And he said to him, “I will give you all these things if you throw yourself to the ground and worship[dl] me.” 10 Then Jesus said to him, “Go away,[dm] Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’”[dn] 11 Then the devil left him, and angels[do] came and began ministering to his needs.

Preaching in Galilee

12 Now when Jesus[dp] heard that John[dq] had been imprisoned,[dr] he went into Galilee. 13 While in Galilee, he moved from Nazareth to make his home in Capernaum[ds] by the sea,[dt] in the region of Zebulun and Naphtali, 14 so that what was spoken by the prophet Isaiah would be fulfilled:[du]

15 Land of Zebulun and land of Naphtali,
the way[dv] by the sea, beyond the Jordan, Galilee of the Gentiles—
16 the people who sit in darkness have seen a great light,
and on those who sit in the region and shadow of death a light has dawned.”[dw]

17 From that time Jesus began to preach this message:[dx] “Repent, for the kingdom of heaven is near!”

The Call of the Disciples

18 As[dy] he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen).[dz] 19 He said to them, “Follow me, and I will turn you into fishers of people!”[ea] 20 They[eb] left their nets immediately and followed him.[ec] 21 Going on from there he saw two other brothers, James the son of Zebedee and his brother John, in a boat[ed] with their father Zebedee, mending their nets. Then[ee] he called them. 22 They[ef] immediately left the boat and their father and followed him.

Jesus’ Healing Ministry

23 Jesus[eg] went throughout all of Galilee, teaching in their synagogues,[eh] preaching the gospel of the kingdom, and healing every kind of disease and sickness[ei] among the people. 24 So a report about him spread throughout Syria. People[ej] brought to him all who suffered with various illnesses and afflictions, those who had seizures,[ek] paralytics, and those possessed by demons,[el] and he healed them. 25 And large crowds followed him from Galilee, the Decapolis,[em] Jerusalem, Judea, and beyond the Jordan River.[en]

The Beatitudes

When[eo] he saw the crowds, he went up the mountain.[ep] After he sat down his disciples came to him. Then[eq] he began to teach[er] them by saying:

“Blessed[es] are the poor in spirit,[et] for the kingdom of heaven belongs[eu] to them.
“Blessed are those who mourn, for they will be comforted.[ev]
“Blessed are the meek, for they will inherit the earth.
“Blessed are those who hunger[ew] and thirst for righteousness, for they will be satisfied.
“Blessed are the merciful, for they will be shown mercy.
“Blessed are the pure in heart, for they will see God.
“Blessed are the peacemakers, for they will be called the children[ex] of God.
10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.
11 “Blessed are you when people[ey] insult you and persecute you and say all kinds of evil things about you falsely[ez] on account of me. 12 Rejoice and be glad, because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Salt and Light

13 “You are the salt[fa] of the earth. But if salt loses its flavor,[fb] how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people! 14 You are the light of the world. A city located on a hill cannot be hidden. 15 People[fc] do not light a lamp and put it under a basket[fd] but on a lampstand, and it gives light to all in the house. 16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Fulfillment of the Law and Prophets

17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them.[fe] 18 I[ff] tell you the truth,[fg] until heaven and earth pass away not the smallest letter or stroke of a letter[fh] will pass from the law until everything takes place. 19 So anyone who breaks one of the least of these commands and teaches others[fi] to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness goes beyond that of the experts in the law[fj] and the Pharisees,[fk] you will never enter the kingdom of heaven!

Anger and Murder

21 “You have heard that it was said to an older generation,[fl]Do not murder,’[fm] and ‘whoever murders will be subjected to judgment.’[fn] 22 But I say to you that anyone who is angry with a brother[fo] will be subjected to judgment. And whoever insults[fp] a brother will be brought before[fq] the council,[fr] and whoever says ‘Fool’[fs] will be sent[ft] to fiery hell.[fu] 23 So then, if you bring your gift to the altar and there you remember that your brother has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. 25 Reach agreement[fv] quickly with your accuser while on the way to court,[fw] or he[fx] may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. 26 I tell you the truth,[fy] you will never get out of there until you have paid the last penny![fz]

Adultery

27 “You have heard that it was said, ‘Do not commit adultery.’[ga] 28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell.[gb] 30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Divorce

31 “It was said, ‘Whoever divorces his wife must give her a legal document.’[gc] 32 But I say to you that everyone who divorces his wife, except for immorality,[gd] makes her commit adultery, and whoever marries a divorced woman commits adultery.

Oaths

33 “Again, you have heard that it was said to an older generation,[ge]Do not break an oath, but fulfill your vows to the Lord.’[gf] 34 But I say to you, do not take oaths at all—not by heaven, because it is the throne of God, 35 not by earth, because it is his footstool, and not by Jerusalem, because it is the city of the great King.[gg] 36 Do not take an oath by your head, because you are not able to make one hair white or black. 37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one.[gh]

Retaliation

38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’[gi] 39 But I say to you, do not resist the evildoer.[gj] But whoever strikes you on the[gk] right cheek, turn the other to him as well. 40 And if someone wants to sue you and take your tunic,[gl] let him have your coat also. 41 And if anyone forces you to go one mile,[gm] go with him two. 42 Give to the one who asks you,[gn] and do not reject[go] the one who wants to borrow from you.

Love for Enemies

43 “You have heard that it was said, ‘Love your neighbor[gp] and ‘hate your enemy.’[gq] 44 But I say to you, love your enemy and[gr] pray for those who persecute you, 45 so that you may be like[gs] your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 For if you love those who love you, what reward do you have? Even the tax collectors[gt] do the same, don’t they? 47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 48 So then, be perfect, as your heavenly Father is perfect.[gu]

Pure-hearted Giving

“Be[gv] careful not to display your righteousness merely to be seen by people.[gw] Otherwise you have no reward with your Father in heaven. Thus whenever you do charitable giving,[gx] do not blow a trumpet before you, as the hypocrites do in synagogues[gy] and on streets so that people will praise them. I tell you the truth,[gz] they have their reward! But when you do your giving, do not let your left hand know what your right hand is doing, so that your gift may be in secret. And your Father, who sees in secret, will reward you.[ha]

Private Prayer

“Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues[hb] and on street corners so that people can see them. Truly I say to you, they have their reward! But whenever you pray, go into your inner room,[hc] close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you.[hd] When[he] you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. Do[hf] not be like them, for your Father knows what you need before you ask him. So pray this way:[hg]

Our Father[hh] in heaven, may your name be honored,[hi]
10 may your kingdom come,[hj]
may your will be done on earth as it is in heaven.
11 Give us today our daily bread,[hk]
12 and forgive us our debts,[hl] as we ourselves[hm] have forgiven our debtors.
13 And do not lead us into temptation,[hn] but deliver us from the evil one.[ho]

14 “For if you forgive others[hp] their sins, your heavenly Father will also forgive you. 15 But if you do not forgive others, your Father will not forgive you your sins.

Proper Fasting

16 “When[hq] you fast, do not look sullen like the hypocrites, for they make their faces unattractive[hr] so that people will see them fasting. I tell you the truth,[hs] they have their reward! 17 When[ht] you fast, anoint your head[hu] and wash your face, 18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Lasting Treasure

19 “Do not accumulate for yourselves treasures on earth, where moth[hv] and devouring insect[hw] destroy and where thieves break in and steal. 20 But accumulate for yourselves treasures in heaven, where moth and devouring insect do not destroy, and thieves do not break in and steal. 21 For where your[hx] treasure[hy] is, there your heart will be also.

22 “The eye is the lamp of the body. If then your eye is healthy,[hz] your whole body will be full of light. 23 But if your eye is diseased,[ia] your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

24 “No one can serve two masters, for either he will hate[ib] the one and love the other, or he will be devoted to the one and despise[ic] the other. You cannot serve God and money.[id]

Do Not Worry

25 “Therefore I tell you, do not worry[ie] about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 26 Look at the birds in the sky:[if] They do not sow, or reap, or gather into barns, yet your heavenly Father feeds[ig] them. Aren’t you more valuable[ih] than they are? 27 And which of you by worrying can add even one hour to his life?[ii] 28 Why do you worry about clothing? Think about how the flowers[ij] of the field grow; they do not work[ik] or spin. 29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 30 And if this is how God clothes the wild grass,[il] which is here today and tomorrow is tossed into the fire to heat the oven,[im] won’t he clothe you even more,[in] you people of little faith? 31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 32 For the unconverted[io] pursue these things, and your heavenly Father knows that you need them. 33 But above all pursue his kingdom[ip] and righteousness, and all these things will be given to you as well. 34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.[iq]

Do Not Judge

“Do not judge so that you will not be judged.[ir] For by the standard you judge you will be judged, and the measure you use will be the measure you receive.[is] Why[it] do you see the speck[iu] in your brother’s eye, but fail to see[iv] the beam of wood[iw] in your own? Or how can you say[ix] to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye. Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.[iy]

Ask, Seek, Knock

“Ask[iz] and it will be given to you; seek and you will find; knock and the door[ja] will be opened for you. For everyone who asks[jb] receives, and the one who seeks finds, and to the one who knocks, the door will be opened. Is[jc] there anyone among you who, if his son asks for bread, will give him a stone? 10 Or if he asks for a fish, will give him a snake?[jd] 11 If you then, although you are evil,[je] know how to give good gifts to your children, how much more will your Father in heaven give good gifts[jf] to those who ask him! 12 In[jg] everything, treat others as you would want them[jh] to treat you,[ji] for this fulfills[jj] the law and the prophets.

The Narrow Gate

13 “Enter[jk] through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 14 How[jl] narrow is the gate and difficult the way that leads to life,[jm] and there are few who find it!

A Tree and Its Fruit

15 “Watch out for false prophets,[jn] who come to you in sheep’s clothing but inwardly are voracious wolves.[jo] 16 You will recognize them by their fruit. Grapes are not gathered[jp] from thorns or figs from thistles, are they?[jq] 17 In the same way, every good tree bears good fruit, but the bad[jr] tree bears bad fruit. 18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will recognize them by their fruit.

Judgment of Pretenders

21 “Not everyone who says to me, ‘Lord, Lord,’[js] will enter into the kingdom of heaven—only the one who does the will of my Father in heaven. 22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and cast out demons in your name, and do many powerful deeds in your name?’[jt] 23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’[ju]

Hearing and Doing

24 “Everyone[jv] who hears these words of mine and does them is like[jw] a wise man[jx] who built his house on rock. 25 The rain fell, the flood[jy] came, and the winds beat against that house, but it did not collapse because its foundation had been laid on rock. 26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 27 The rain fell, the flood came, and the winds beat against that house, and it collapsed—it was utterly destroyed!”[jz]

28 When[ka] Jesus finished saying these things, the crowds were amazed by his teaching, 29 because he taught them like one who had authority,[kb] not like their experts in the law.[kc]

Cleansing a Leper

After he came down from the mountain, large crowds followed him. And a leper[kd] approached and bowed low before him,[ke] saying, “Lord, if[kf] you are willing, you can make me clean.” He stretched out his hand and touched[kg] him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. Then Jesus said to him, “See that you do not speak to anyone,[kh] but go, show yourself to the priest, and bring the offering[ki] that Moses commanded,[kj] as a testimony to them.”[kk]

Healing the Centurion’s Servant

When he entered Capernaum,[kl] a centurion[km] came to him asking for help:[kn] “Lord,[ko] my servant[kp] is lying at home paralyzed, in terrible anguish.” Jesus[kq] said to him, “I will come and heal him.” But the centurion replied,[kr] “Lord, I am not worthy to have you come under my roof! Instead, just say the word and my servant will be healed. For I too am a man under authority, with soldiers under me.[ks] I say to this one, ‘Go!’ and he goes,[kt] and to another ‘Come!’ and he comes, and to my slave[ku] ‘Do this!’ and he does it.”[kv] 10 When[kw] Jesus heard this he was amazed and said to those who followed him, “I tell you the truth,[kx] I have not found such faith in anyone in Israel! 11 I tell you, many will come from the east and west to share the banquet[ky] with Abraham, Isaac, and Jacob[kz] in the kingdom of heaven, 12 but the sons of the kingdom will be thrown out into the outer darkness,[la] where there will be weeping and gnashing of teeth.”[lb] 13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant[lc] was healed at that hour.

Healings at Peter’s House

14 Now[ld] when Jesus entered Peter’s house,[le] he saw his[lf] mother-in-law lying down,[lg] sick with a fever. 15 He touched her hand, and the fever left her. Then[lh] she got up and began to serve them.[li] 16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word,[lj] and healed all who were sick.[lk] 17 In this way what was spoken by the prophet Isaiah was fulfilled:[ll]

He took our weaknesses and carried our diseases.”[lm]

Challenging Professed Followers

18 Now when Jesus saw a large crowd[ln] around him, he gave orders to go to the other side of the lake.[lo] 19 Then[lp] an expert in the law[lq] came to him and said, “Teacher, I will follow you wherever you go.”[lr] 20 Jesus said to him, “Foxes have dens, and the birds in the sky[ls] have nests, but the Son of Man has no place to lay his head.”[lt] 21 Another[lu] of the[lv] disciples said to him, “Lord, let me first go and bury my father.” 22 But Jesus said to him, “Follow me, and let the dead bury their own dead.”[lw]

Stilling of a Storm

23 As he got into the boat,[lx] his disciples followed him.[ly] 24 And a great storm developed on the sea so that the waves began to swamp the boat.[lz] But he was asleep. 25 So they came[ma] and woke him up saying, “Lord, save us! We are about to die!” 26 But[mb] he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked[mc] the winds and the sea,[md] and it was dead calm. 27 And the men[me] were amazed and said,[mf] “What sort of person is this? Even the winds and the sea obey him!”[mg]

Healing the Gadarene Demoniacs

28 When he came to the other side, to the region of the Gadarenes,[mh] two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.[mi] 29 They[mj] cried out, “Son of God, leave us alone![mk] Have you come here to torment us before the time?”[ml] 30 A[mm] large herd of pigs[mn] was feeding some distance from them. 31 Then the demons begged him,[mo] “If you drive us out, send us into the herd of pigs.”[mp] 32 And he said,[mq] “Go!” So[mr] they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water.[ms] 33 The[mt] herdsmen ran off, went into the town,[mu] and told everything that had happened to the demon-possessed men. 34 Then[mv] the entire town[mw] came out to meet Jesus. And when they saw him, they begged him to leave their region.

Healing and Forgiving a Paralytic

After getting into a boat[mx] he crossed to the other side and came to his own town.[my] Just then[mz] some people[na] brought to him a paralytic lying on a stretcher.[nb] When Jesus saw their[nc] faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.”[nd] Then[ne] some of the experts in the law[nf] said to themselves, “This man is blaspheming!”[ng] When Jesus perceived their thoughts he said, “Why do you respond with evil in your hearts? Which is easier,[nh] to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? But so that you may know[ni] that the Son of Man[nj] has authority on earth to forgive sins”—then he said to the paralytic[nk]—“Stand up, take your stretcher, and go home.”[nl] So[nm] he stood up and went home.[nn] When[no] the crowd saw this, they were afraid[np] and honored God who had given such authority to men.[nq]

The Call of Matthew; Eating with Sinners

As Jesus went on from there, he saw a man named Matthew sitting at the tax booth.[nr] “Follow me,” he said to him. So[ns] he got up and followed him. 10 As[nt] Jesus[nu] was having a meal[nv] in Matthew’s[nw] house, many tax collectors[nx] and sinners came and ate with Jesus and his disciples. 11 When the Pharisees[ny] saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?”[nz] 12 When[oa] Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do.[ob] 13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’[oc] For I did not come to call the righteous, but sinners.”

The Superiority of the New

14 Then John’s[od] disciples came to Jesus[oe] and asked, “Why do we and the Pharisees[of] fast often,[og] but your disciples don’t fast?” 15 Jesus said to them, “The wedding guests[oh] cannot mourn while the bridegroom[oi] is with them, can they? But the days[oj] are coming when the bridegroom will be taken from them,[ok] and then they will fast. 16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse.[ol] 17 And no one pours new wine into old wineskins;[om] otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins[on] and both are preserved.”

Restoration and Healing

18 As he was saying these things, a leader[oo] came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.” 19 Jesus and his disciples got up and followed him. 20 But[op] a woman who had been suffering from a hemorrhage[oq] for twelve years came up behind him and touched the edge[or] of his cloak.[os] 21 For she kept saying to herself,[ot] “If only I touch his cloak, I will be healed.”[ou] 22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.”[ov] And the woman was healed[ow] from that hour. 23 When Jesus entered the leader’s house and saw the flute players[ox] and the disorderly crowd, 24 he said, “Go away, for the girl is not dead but asleep!” And they began making fun of him.[oy] 25 But when the crowd had been forced outside,[oz] he went in and gently took her by the hand, and the girl got up. 26 And the news of this spread throughout that region.[pa]

Healing the Blind and Mute

27 As Jesus went on from there, two blind men began to follow[pb] him, shouting,[pc] “Have mercy[pd] on us, Son of David!”[pe] 28 When[pf] he went into the house, the blind men came to him. Jesus[pg] said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this!” 31 But they went out and spread the news about him throughout that entire region.[ph]

32 As[pi] they were going away,[pj] a man who was demon-possessed and unable to speak[pk] was brought to him. 33 After the demon was cast out, the man who had been mute began to speak.[pl] The crowds were amazed and said, “Never has anything like this been seen in Israel!” 34 But the Pharisees[pm] said, “By the ruler[pn] of demons he casts out demons!”

Workers for the Harvest

35 Then Jesus went throughout all the towns[po] and villages, teaching in their synagogues,[pp] preaching the good news of the kingdom, and healing every kind of disease and sickness.[pq] 36 When[pr] he saw the crowds, he had compassion on them because they were bewildered and helpless,[ps] like sheep without a shepherd. 37 Then he said to his disciples, “The harvest is plentiful, but the workers are few. 38 Therefore ask the Lord of the harvest[pt] to send out workers into his harvest-ready fields.”[pu]

Footnotes

  1. Matthew 1:1 tn Grk “the book of the genealogy.” The noun βίβλος (biblos), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
  2. Matthew 1:2 tn Grk “fathered.”
  3. Matthew 1:6 sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).
  4. Matthew 1:7 tc The reading ᾿Ασάφ (Asaph), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (P1vid א B C [Dluc] ƒ1, 13 700 it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the initial text of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
  5. Matthew 1:10 tc ᾿Αμώς (Amōs) is the reading found in the earliest and best witnesses (א B C [Dluc] Γ Δ Θ ƒ1 33 it sa bo), and as such is most likely autographic. This is a variant spelling of the name ᾿Αμών (Amōn). The translation uses this more well-known spelling “Amon” which is found in the Hebrew MT and the majority of LXX mss. See also the textual discussion of “Asa” versus “Asaph” (vv. 7-8); the situation is similar.
  6. Matthew 1:11 sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations mentioned by the author of Matthew in v. 17. It is evident that the author is selective in his genealogy for a theological purpose.
  7. Matthew 1:12 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.
  8. Matthew 1:12 sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).
  9. Matthew 1:16 tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ ƒ13 it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (P1 א B C L W Γ1] 33 565 579 700 1241 1424 M co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.sn The pronoun whom is feminine gender in the Greek text, referring to Mary.
  10. Matthew 1:16 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The term χριστός (christos) was originally an adjective (“anointed”), developing in the LXX (the Greek translation of the OT known as the Septuagint) into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.
  11. Matthew 1:17 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.
  12. Matthew 1:18 tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).
  13. Matthew 1:19 tn Grk “husband.” See following note for discussion.
  14. Matthew 1:19 tn Or “send her away.”sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21).
  15. Matthew 1:20 tn Grk “behold, an angel.” 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).
  16. Matthew 1:20 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
  17. Matthew 1:21 tn Grk “you will call his name.”
  18. Matthew 1:21 sn The Greek form of the name Iēsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (“Yahweh” is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Judea and Galilee, as references to a number of people by this name in the LXX and Josephus indicate.
  19. Matthew 1:23 tn Grk “they will call his name.”
  20. Matthew 1:23 sn A quotation from Isa 7:14. It is unclear whether the author is citing the MT or the LXX. The use of the word παρθένος (parthenos, “virgin”) may be due to its occurrence in the LXX, but it is also possible that it is the author’s translation of the Hebrew term עַלְמָה (’almah, “young woman”). The second phrase of the quotation is modified slightly from its original context; both the MT and LXX have a second person singular verb, but here the quotation has a third person plural verb form. The spelling of the name here (Emmanuel) differs from the spelling of the name in the OT (Immanuel) because of a different leading vowel in the respective Greek and Hebrew words. In the original context, this passage pointed to a child who would be born during the time of Ahaz as proof that the military alliance of Syria and Israel against Judah would fail. Within Isaiah’s subsequent prophecies this promise was ultimately applied to the future Davidic king who would one day rule over the nation.
  21. Matthew 1:23 tn Grk “is translated.”
  22. Matthew 1:23 sn A quotation from Isa 7:14; 8:8, 10. The Hebrew name Emmanuel literally means “God (is) with us.” This phrase occurs three times in the OT in close proximity, and subsequent uses are likely related to preceding ones. Thus it is very likely the present author had each in mind when he defined the name in v. 23.
  23. Matthew 1:24 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (, ho) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.
  24. Matthew 1:25 tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” was considered too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat less direct but still clear “did not have marital relations” was preferred.
  25. Matthew 1:25 tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.
  26. Matthew 2:1 tn Grk “in the days.”
  27. Matthew 2:1 sn King Herod was Herod the Great, who ruled Judea (with the support of Rome) from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.
  28. Matthew 2:1 sn The Greek term here, sometimes transliterated into English as magi, describes a class of wise men and priests who were astrologers (L&N 32.40).
  29. Matthew 2:2 tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolē) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).
  30. Matthew 2:3 sn See the note on King Herod in 2:1.
  31. Matthew 2:3 tn Here the city (Jerusalem) is put by metonymy for its inhabitants (see E. W. Bullinger, Figures of Speech, 579).
  32. Matthew 2:4 tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
  33. Matthew 2:4 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.
  34. Matthew 2:6 sn A quotation from Mic 5:2.
  35. Matthew 2:7 sn See the note on King Herod in 2:1.
  36. Matthew 2:8 tn Here καί (kai) has not been translated.
  37. Matthew 2:9 tn Grk “and behold the star.”
  38. Matthew 2:9 tn See the note on the word “rose” in 2:2.
  39. Matthew 2:10 tn Grk “they rejoiced with very great joy.”
  40. Matthew 2:11 tn Grk “they fell down.” 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.”
  41. Matthew 2:11 sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).
  42. Matthew 2:11 sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was widely used in the ancient Near East by the Egyptians, Greeks, and Romans as perfume, as incense, and for medicinal purposes (W. Michaelis, TDNT 7:457). It was also used in preparing a corpse for burial (cf. John 19:39).
  43. Matthew 2:12 sn See the note on King Herod in 2:1.
  44. Matthew 2:13 tn Grk “behold, an angel.” 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).
  45. Matthew 2:13 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
  46. Matthew 2:13 sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.
  47. Matthew 2:14 tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).
  48. Matthew 2:15 sn See the note on King Herod in 2:1.
  49. Matthew 2:15 sn A quotation from Hos 11:1.
  50. Matthew 2:16 sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.
  51. Matthew 2:16 tn Or “soldiers.”
  52. Matthew 2:18 tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W Γ Δ 0233 ƒ13 33 565 579 700 1241 1424 M) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμὸς καὶ ὀδυρμός; thrēnos kai klauthmos kai odurmos). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the reading that gave rise to the other reading. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 ƒ1 lat co).
  53. Matthew 2:18 tn Grk “are”; the Greek text uses a present tense verb.
  54. Matthew 2:18 sn A quotation from Jer 31:15.
  55. Matthew 2:19 sn See the note on King Herod in 2:1. When Herod the Great died in 4 b.c., his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1); and Antipas, who became tetrarch of Galilee.
  56. Matthew 2:19 tn Grk “behold, an angel.” 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).
  57. Matthew 2:19 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
  58. Matthew 2:21 tn Here δέ (de) has been translated as “so” to indicate the implied result of the angel’s instructions.
  59. Matthew 2:22 sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.
  60. Matthew 2:22 sn See the note on King Herod in 2:1.
  61. Matthew 2:23 sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.
  62. Matthew 2:23 tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.
  63. Matthew 2:23 tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.
  64. Matthew 3:1 tn Or “desert.”
  65. Matthew 3:2 tn Grk “and saying, ‘Repent.’” The participle λέγων (legōn) at the beginning of v. 2 is redundant in English and has not been translated.
  66. Matthew 3:3 tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legontos) is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.
  67. Matthew 3:3 tn Or “A voice.”
  68. Matthew 3:3 sn The call to “make paths straight” in this context is probably an allusion to preparation through repentance.
  69. Matthew 3:3 sn A quotation from Isa 40:3.
  70. Matthew 3:4 sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions, and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.
  71. Matthew 3:5 tn Grk “Then Jerusalem.” In the Greek text the city (Jerusalem) is put by metonymy for its inhabitants (see E. W. Bullinger, Figures of Speech, 579).
  72. Matthew 3:6 tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.
  73. Matthew 3:7 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
  74. Matthew 3:7 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
  75. Matthew 3:8 sn Fruit that proves your repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.
  76. Matthew 3:8 tn Grk “fruit worthy of.”
  77. Matthew 3:9 sn With this statement John warns his hearers that physical descent from the patriarchs (Abraham) will not suffice to save them from the coming eschatological wrath of God.
  78. Matthew 3:10 sn Laid at the root. That is, placed and aimed, ready to begin cutting.
  79. Matthew 3:11 tn Grk “of whom I am not worthy.”sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
  80. Matthew 3:11 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
  81. Matthew 3:12 sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
  82. Matthew 3:12 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).
  83. Matthew 3:12 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
  84. Matthew 3:13 tn “River” is not in the Greek text but is supplied for clarity.
  85. Matthew 3:14 tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (P96 א1 C Ds L W Γ Δ 0233 0250 ƒ1, 13 33 565 579 700 1241 1424 M lat[t] sy mae bo), it looks to be a motivated and predictable reading. Nevertheless, in light of the strong external support for “John,” it is only slightly more likely that the autographic wording of this verse lacked his name.
  86. Matthew 3:14 tn The imperfect verb has been translated conatively.
  87. Matthew 3:15 tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”
  88. Matthew 3:15 tn Grk “Permit now.”
  89. Matthew 3:15 tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.
  90. Matthew 3:15 tn Or “permitted him.”
  91. Matthew 3:16 tn Here δέ (de) has not been translated.
  92. Matthew 3:16 tn Grk “behold the heavens.” 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).
  93. Matthew 3:16 tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.
  94. Matthew 3:16 tcαὐτῷ (autō, “to/before him”) is found in the majority of witnesses (א1 C Ds L W Γ Δ 0233 ƒ1, 13 33 565 579 700 1241 1424 M lat mae bo), perhaps added as a point of clarification or emphasis. It is lacking in א* B sys,c sa Irlat CyrJ; SBL. NA28 includes the word in brackets, indicating doubts as to its authenticity.
  95. Matthew 3:16 sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
  96. Matthew 3:16 tn Grk “coming”; the notion of coming to rest is implied in the context.
  97. Matthew 3:17 tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.
  98. Matthew 3:17 tn Grk “behold, a voice from the heavens, 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.
  99. Matthew 3:17 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) 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).sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.
  100. Matthew 3:17 tn Grk “in whom.”
  101. Matthew 3:17 tn Or “with whom I am well pleased.”sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12, 16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
  102. Matthew 4:1 tn Or “desert.”sn The Judean Wilderness (or Judean Desert) is a geographical feature extending from the mountains of Judea in the west to the Dead Sea in the east. It is a relatively small desert, covering only about 600 square miles (roughly 1,500 square km). The Judean Wilderness is characterized by breathtaking panoramas: mountains, cliffs, chalk hills, and plateaus are interrupted by riverbeds and canyons, some of which are up to 1,500 feet (500 m) deep. Some of the rivers are seasonal streams and some have water all year round. The tall cliffs on the eastern edge of the desert reach a height of 1,000 feet (300 m) above the shore of the Dead Sea. The Judean Wilderness is close to Jerusalem and sparsely populated with few settlements around its edges. It is known for its rugged and desolate landscape, which has provided a refuge and hiding place for rebels and zealots throughout history, as well as solitude for monks and hermits.
  103. Matthew 4:2 tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”
  104. Matthew 4:3 tn Grk “say that these stones should become bread.”
  105. Matthew 4:4 tn Grk “answering, he said.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of the phrase has been changed for clarity.
  106. Matthew 4:4 tn Or “a person.” Greek ὁ ἄνθρωπος (ho anthrōpos) is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
  107. Matthew 4:4 tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).
  108. Matthew 4:4 sn A quotation from Deut 8:3.
  109. Matthew 4:5 sn The order of the second and third temptations are reversed in Luke’s account (4:5-12) from the order given in Matthew. Scholars differ on which account represents the original order of the temptations, but it seems likely that whichever is original, the other was changed by the author of that gospel for literary reasons.
  110. Matthew 4:5 tn Grk “and he stood him.”
  111. Matthew 4:5 sn What the highest point of the temple refers to is unclear. Perhaps the most popular suggestion is that the word refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. Others have suggested the reference could be to the roof of the temple or a projection of the roof; still others see a reference to the lintel of the temple’s high gate, or a tower in the temple courts. The Greek word itself could be literally translated “winglet” (a diminutive of the Greek word for “wing”) which may have been chosen as a wordplay on the reference to safety under the “wings” of God in Ps 91:4, the same psalm quoted by the devil in the following verse.
  112. Matthew 4:6 sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage). Ps 91 addresses one who has sought shelter in the Lord and assures him that God will protect him from danger. As Jesus points out in his reply, however, this protection does not extend to cases where the intent is to put the Lord to the test.
  113. Matthew 4:6 sn A quotation from Ps 91:12.
  114. Matthew 4:7 sn A quotation from Deut 6:16.
  115. Matthew 4:8 tn Grk “glory.”
  116. Matthew 4:9 tn Grk “if, falling down, you will worship.” 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.”
  117. Matthew 4:10 tc The majority of witnesses (C2 D L Z Γ 33 1241 1424 M) have “behind me” (ὀπίσω μου; opisō mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*vid K P W Δ 0233 ƒ1, 13 565 579* 700). Thus, both externally and internally, the shorter reading is strongly preferred.
  118. Matthew 4:10 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion in the Greek text of the NT not found in either the Hebrew or Greek (LXX) text of the OT.
  119. Matthew 4:11 tn Grk “and behold, angels.” 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).
  120. Matthew 4:12 tn Grk “he.”
  121. Matthew 4:12 sn A reference to John the Baptist.
  122. Matthew 4:12 tn Or “arrested,” “taken into custody” (see L&N 37.12).
  123. Matthew 4:13 tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.” sn Capernaum was a town located on the northwest shore of the Sea of Galilee, about 680 ft (207 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  124. Matthew 4:13 tn Or “by the lake.”sn By the sea refers to the Sea of Galilee.
  125. Matthew 4:14 tn The redundant participle λέγοντος (legontos) has not been translated here.
  126. Matthew 4:15 tn Or “road.”
  127. Matthew 4:16 sn A quotation from Isa 9:1.
  128. Matthew 4:17 tn Grk “to preach and to say.” The second of the two Greek infinitives (“to say”) is redundant in English and is not included in the translation.
  129. Matthew 4:18 tn Here δέ (de) has not been translated.
  130. Matthew 4:18 tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.
  131. Matthew 4:19 tn The Greek term ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women, thus “people.”sn The kind of fishing envisioned was net—not line—fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point in using the analogy may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to rescue them from eternal destruction and to give them new life.
  132. Matthew 4:20 tn Here δέ (de) has not been translated.
  133. Matthew 4:20 sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
  134. Matthew 4:21 tn Or “in their boat.” The phrase ἐν τῷ πλοίῳ (en tō ploiō) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark (unlike Matthew) assumes a certain preunderstanding on the part of his readers about the first four disciples and hence in Mark the translation “their boat” is justified (Mark 1:19; cf. also Mark 1:20 in which the “hired men” indicates that Zebedee’s family owned the boats)sn In 1986 following a period of drought and low lake levels, a fishing boat from the first century was discovered on the western shore of the Sea of Galilee. It was excavated and preserved and can now be seen in the Yigal Allon Museum in Kibbutz Ginosar north of Tiberias. The remains of the boat are 27 ft (8.27 m) long and 7.5 ft (2.3 m) wide; it could be rowed by four rowers and had a mast for a sail. The boat is now known as the “Jesus boat” or the “Sea of Galilee boat” although there is no known historical connection of any kind with Jesus or his disciples. However, the boat is typical for the period and has provided archaeologists with much information about design and construction of boats on the Sea of Galilee in the first century.
  135. Matthew 4:21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  136. Matthew 4:22 tn Here δέ (de) has not been translated.
  137. Matthew 4:23 tn Grk “And he.”
  138. Matthew 4:23 sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
  139. Matthew 4:23 tn Grk “every [kind of] disease and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons. The present translation, like several other translations (e.g., NASB, CEV, NLT), has opted for “every kind of disease and sickness” here, understanding the Greek term πᾶς to refer to “everything belonging, in kind, to the class designated by the noun” (BDAG 784 s.v. 5).
  140. Matthew 4:24 tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).
  141. Matthew 4:24 tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), 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).
  142. Matthew 4:24 tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.
  143. Matthew 4:25 tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.sn The Decapolis refers to a group of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay on the east side of the Jordan River. Although frequently seen as a league of independent city states organized by the Roman general Pompey, contemporary sources do not support such a view. Rather their unity came from their Greek (Hellenistic) culture and religions, which set them apart from surrounding areas.
  144. Matthew 4:25 tn “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”).
  145. Matthew 5:1 tn Here δέ (de) has not been translated.
  146. Matthew 5:1 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oros).sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
  147. Matthew 5:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  148. Matthew 5:2 tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.
  149. Matthew 5:3 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
  150. Matthew 5:3 sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Pss 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
  151. Matthew 5:3 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.
  152. Matthew 5:4 sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
  153. Matthew 5:6 sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Pss 37:16-19; 107:9).
  154. Matthew 5:9 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).
  155. Matthew 5:11 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [oneidisōsin]) has no specific referent, but refers to people in general.
  156. Matthew 5:11 tc Although ψευδόμενοι (pseudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
  157. Matthew 5:13 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
  158. Matthew 5:13 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
  159. Matthew 5:15 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
  160. Matthew 5:15 tn Or “a bowl”; the Greek word refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
  161. Matthew 5:17 tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.
  162. Matthew 5:18 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
  163. Matthew 5:18 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  164. Matthew 5:18 tn Grk “Not one iota or one serif.” sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).
  165. Matthew 5:19 tn Grk “teaches men” ( in a generic sense, people).
  166. Matthew 5:20 tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.
  167. Matthew 5:20 sn See the note on Pharisees in 3:7.
  168. Matthew 5:21 tn Grk “to the ancient ones.” sn The expression an older generation can be understood to refer to the Israelites at the time of the Exodus, the original audience for the ten commandments.
  169. Matthew 5:21 sn A quotation from Exod 20:13; Deut 5:17.
  170. Matthew 5:21 sn These additional words are not part of the commandment and are not directly quoted from the OT (and thus are not placed in bold italics), but they form an adequate summary of several OT passages dealing with legislation concerning murder (Exod 21:12; Lev 24:17; Num 35:12; Deut 17:8-13).
  171. Matthew 5:22 tc The majority of mss read the word εἰκῇ (eikē, “without cause”) here after “brother.” This insertion has support from א2 D L W Γ Δ Θ 0233 ƒ1, 13 33 565 579 700 1241 1424 M it sy co Irlat Ormss Cyp Cyr. Thus the Western and Byzantine groups, as well as several other witnesses, all include the word, while the best Alexandrian and some other witnesses (P64 א* B aur vg Or Hiermss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enochos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as the original wording.
  172. Matthew 5:22 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
  173. Matthew 5:22 tn Grk “subjected,” “guilty,” “liable.”
  174. Matthew 5:22 tn Grk “the Sanhedrin.” sn The council refers to the Sanhedrin, the ruling council in Jerusalem that was the highest legal, legislative, and judicial body among the Jews.
  175. Matthew 5:22 tn The meaning of the term μωρός (mōros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).
  176. Matthew 5:22 tn Grk “subjected,” “guilty,” “liable.”
  177. Matthew 5:22 tn Grk “the Gehenna of fire.”sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36).
  178. Matthew 5:25 tn Grk “Make friends.”
  179. Matthew 5:25 tn The words “to court” are not in the Greek text but are implied.
  180. Matthew 5:25 tn Grk “the accuser.”
  181. Matthew 5:26 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  182. Matthew 5:26 tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.
  183. Matthew 5:27 sn A quotation from Exod 20:14; Deut 5:18 (5:17 LXX).
  184. Matthew 5:29 sn On this word here and in the following verse, see the note on the word hell in 5:22.
  185. Matthew 5:31 tn Or “a written notice of divorce.”sn A quotation from Deut 24:1.
  186. Matthew 5:32 sn The phrase except for immorality (often referred to as the “exception clause”) has been the subject of much debate. One of the best and most comprehensive recent studies which pays particular attention to historical background material, especially Jewish material, is that of D. Instone-Brewer, Divorce and Remarriage in the Bible: The Social and Literary Context (Eerdmans, 2002).
  187. Matthew 5:33 tn Grk “the ancient ones.”
  188. Matthew 5:33 sn A quotation from Lev 19:12.
  189. Matthew 5:35 sn The final clause is an allusion to Ps 48:2. In light of Ps 48:1-2 most understand the great King as a reference to God in this context (thus the capitalization).
  190. Matthew 5:37 tn The term πονηροῦ (ponērou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular and how it fits into the surrounding context (τοῦ πονηροῦ, tou ponērou). Cf. also “the evildoer” in v. 39, which is the same construction.
  191. Matthew 5:38 sn A quotation from Exod 21:24; Lev 24:20.
  192. Matthew 5:39 tn The articular πονηρός (ponēros, “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
  193. Matthew 5:39 tc ‡ Many mss (B D K L Δ Θ ƒ13 565 579 700 1424 pm; SBL) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W ƒ1 33 892 1241 pm). The pronoun was probably added by way of clarification, as is evident by the fact that it floats in the verse: it is found both before and after “cheek.” NA28 has σου in brackets, indicating doubt as to its authenticity.
  194. Matthew 5:40 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
  195. Matthew 5:41 sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them. The Greek verb is a semi-technical term and its only other NT uses are in Matt 27:32 and Mark 15:21, both of which refer to Simon of Cyrene being forced to carry Jesus’ cross.
  196. Matthew 5:42 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
  197. Matthew 5:42 tn Grk “do not turn away from.”
  198. Matthew 5:43 sn A quotation from Lev 19:18.
  199. Matthew 5:43 sn The phrase hate your enemy does not occur explicitly in the OT, but was commonly inferred from passages like Deut 7:2; 30:7; Ps 26:5; Ps 139:21-22. Jesus’ hearers (and Matthew’s readers) would not have been surprised by the statement. It is the antithesis Jesus gives in the following verses that would have shocked them.
  200. Matthew 5:44 tc Most mss (D L W Δ Θ ƒ13 33 565 579 700 1241 1424 M lat sy(p),h) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27-28. The shorter text is found in א B ƒ1 sys,c sa bopt mae, as well as several fathers.
  201. Matthew 5:45 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
  202. Matthew 5:46 sn The Roman system of taxation was frequently characterized by “tax farming” where an individual would bid to collect taxes for the Roman government throughout an entire district and then add a surcharge or commission (often exorbitant) which they kept for themselves as their profit. The tax collectors referred to in the NT were generally not the holders of these tax contracts themselves, but hired subordinates who were often local residents. Since these tax collectors worked for Rome (even indirectly), they were viewed as traitors to their own people and were not well liked. In addition, the system offered many opportunities for dishonesty and greed, both of which were often associated with local tax collectors.
  203. Matthew 5:48 sn This remark echoes OT statements in Lev 11:44-45 and Lev 19:2: “you must be holy as I am holy.”
  204. Matthew 6:1 tc ‡ Several mss (א L Z Θ ƒ1 33 892 1241 1424) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ƒ13 565 579 700 M lat. A decision is difficult, but the conjunction seems to have been added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA28 has δέ in brackets, indicating reservations about its authenticity.
  205. Matthew 6:1 tn Grk “before people in order to be seen by them.”
  206. Matthew 6:2 tn Grk “give alms,” referring primarily to the giving of money or food for the relief of the poor, but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).
  207. Matthew 6:2 sn See the note on synagogues in 4:23.
  208. Matthew 6:2 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  209. Matthew 6:4 tc L W Δ Θ 0250 565 579 700 1241 1424 M al it read ἐν τῷ φανερῷ (en tō phanerō, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z ƒ1, 13 33 co).
  210. Matthew 6:5 sn See the note on synagogues in 4:23.
  211. Matthew 6:6 sn The term translated inner room refers to an inside room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
  212. Matthew 6:6 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
  213. Matthew 6:7 tn Here δέ (de) has not been translated.
  214. Matthew 6:8 tn Grk “So do not.” Here οὖν (oun) has not been translated.
  215. Matthew 6:9 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
  216. Matthew 6:9 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer to God. Although it is a term of endearment used in the family circle, it is not the exact equivalent of “Daddy” (as is sometimes popularly suggested). However, it does suggest a close, familial relationship. See also the note on Abba at Rom 8:15.
  217. Matthew 6:9 tn Grk “may your name be held in reverence” or “may your name be considered holy”; traditionally, “hallowed be your name.”
  218. Matthew 6:10 sn Your kingdom come represents the hope for the full manifestation of God’s promised eschatological rule reflected in the OT prophetic literature, the ongoing hope of the Jewish people, a hope which is subsumed by Christianity.
  219. Matthew 6:11 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousios) does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.
  220. Matthew 6:12 sn The parallel passage Luke 11:4 uses the term “sins,” suggesting that debts here is used metaphorically to refer to moral and ethical debts (i.e., sins) rather than merely financial obligations, though it has been suggested that the idea of debt forgiveness still lies at the root of Jesus’ teaching here (note the use of similar debt forgiveness imagery in parables like that of the unforgiving slave in Matt 18:23-35).
  221. Matthew 6:12 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (hōs kai hēmeis) makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
  222. Matthew 6:13 tn Or “into a time of testing.”sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin. Some interpreters see this as a specific request to avoid a time of testing that might lead to a crisis of faith, but occurring as it does toward the end of the prayer, a more general request for protection from sin seems more likely.
  223. Matthew 6:13 tc Most mss (L W Δ Θ 0233 ƒ13 33 565 579 700 1241 1424 M sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ƒ1 lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.tn The term πονηροῦ (ponērou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponērou). Cf. also “the evildoer” in 5:39, which is the same construction.
  224. Matthew 6:14 tn Here ἄνθρωπος (anthrōpos) is used in a generic sense: “people, others.”
  225. Matthew 6:16 tn Here δέ (de) has not been translated.
  226. Matthew 6:16 tn Here the term “disfigure” (employed in a number of translations) was not used because it could convey to the modern reader the notion of physical mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
  227. Matthew 6:16 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  228. Matthew 6:17 tn Here δέ (de) has not been translated.
  229. Matthew 6:17 sn This anointing would be done with olive oil or perfumed oil, a cosmetic procedure done in conjunction with washing the face.
  230. Matthew 6:19 tn The term σής (sēs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
  231. Matthew 6:19 tn Traditionally “rust,” literally “eating” or “consuming.” Greek has a specific word for “rust” (James 5:3), whereas the term used here is not used of rust anywhere else. In the present context where moths are mentioned, some interpreters see a reference to some other kind of consuming insect. Mal 3:11 LXX does appear to use the Greek term as a translation of the Hebrew term for some type of grasshopper. Two OT passages (Job 13:28; Hos 5:12) mention “moth” in parallel with “rot” or “wood rot”; the physician Galen used the Greek term in medical texts to refer to the decay of teeth (6.422; 12.879). It is thus possible to see the second term in Matt 6:19 as referring to some type of rot, decay, or corrosion rather than as a specific reference to damage by insects or other pests. However, a surviving fragment by the Greek poet Pindar (fragment 209; Oxford Text = 222) mentions the inability of moths or weevils to destroy gold: “Gold is the child of Zeus; neither moth nor weevil consumes it” (cf. BDAG 922 s.v. σής where the word for “weevil,” κίς, is mistranslated as “rust”). In light of this usage and the context it was decided to render the Greek term as “devouring insect.”
  232. Matthew 6:21 tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the individual who hears Jesus’ commands is responsible to obey.
  233. Matthew 6:21 sn Seeking heavenly treasure means serving others and honoring God by doing so.
  234. Matthew 6:22 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
  235. Matthew 6:23 tn Or “if your eye is sick” (L&N 23.149). sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at. Ancient understanding of vision involved light coming into the body from outside, and “light” thus easily becomes a metaphor for teaching. As a “diseased” eye would hinder the passage of light, so in the metaphor Jesus’ teaching would be blocked from being internalized in the hearer.
  236. Matthew 6:24 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
  237. Matthew 6:24 tn Or “and treat [the other] with contempt.”
  238. Matthew 6:24 tn Grk “God and mammon.”sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. Here “money” is personified as a potential master and thus competes with God for the loyalty of the disciple. The passage is ultimately not a condemnation of wealth (there is no call here for absolute poverty) but a call for unqualified discipleship. God must be first, not money or possessions.
  239. Matthew 6:25 tn Or “do not be anxious,” and so throughout the rest of this paragraph.
  240. Matthew 6:26 tn Or “the wild birds”; 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).
  241. Matthew 6:26 tn Or “your heavenly Father gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
  242. Matthew 6:26 tn Grk “of more value.”
  243. Matthew 6:27 tn Or “one cubit to his height.” A cubit (πῆχυς, pēchus) can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (hēlikia) is ambiguous in the same way as πῆχυς (pēchus). Most scholars take the term ἡλικία (hēlikia) to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
  244. Matthew 6:28 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
  245. Matthew 6:28 tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaō) here, the line in English reads better in terms of cadence with a single syllable.
  246. Matthew 6:30 tn Grk “grass of the field.”
  247. Matthew 6:30 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
  248. Matthew 6:30 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
  249. Matthew 6:32 tn Or “unbelievers”; Grk “Gentiles.”
  250. Matthew 6:33 tc ‡ Most mss (L N W Δ Θ 0233 ƒ1, 13 33 565 579 700 1241 1424 M lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (tēn basileian tou theou kai tēn dikaiosunēn autou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία—especially θεοῦ or οὐρανῶν (ouranōn), the latter attested by Clement of Alexandria—but this argument cuts both ways: Although the evangelist might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be the initial text. NA28 includes the words in brackets, indicating doubt as to their authenticity.sn God’s kingdom is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  251. Matthew 6:34 tn Grk “Sufficient for the day is its evil.”
  252. Matthew 7:1 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verb will not be judged has God is the unstated performer of the action. Such usage is generally thought to have arisen within Judaism out of the tendency to minimize the mention of God’s name out of reverence for God, and carried over into early Christian tradition, although in this particular verse the agent may be left unstated more for rhetorical effect. See also ExSyn 437-38.
  253. Matthew 7:2 tn Grk “by the measure with which you measure it will be measured to you.”
  254. Matthew 7:3 tn Here δέ (de) has not been translated.
  255. Matthew 7:3 sn The term translated speck (KJV, ASV “mote”; NAB “splinter”) refers to a small piece of wood, chaff, or straw; see L&N 3.66.
  256. Matthew 7:3 tn Or “do not notice.”
  257. Matthew 7:3 sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
  258. Matthew 7:4 tn Grk “how will you say?”
  259. Matthew 7:6 tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
  260. Matthew 7:7 tn The three present imperatives in this verse are best viewed as iterative (Wallace, ExSyn 722, lists the verse as an example of this usage), calling for repeated action.sn Many interpreters see the three present imperatives (Ask…seek…knock) as mainly limited to persistence in prayer (cf. v. 11), though others see them referring more generally to taking the initiative with God in various ways.
  261. Matthew 7:7 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
  262. Matthew 7:8 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the additional encouragement that God does respond to such requests/actions.
  263. Matthew 7:9 tn Grk “Or is there.”
  264. Matthew 7:10 sn The two questions of vv. 9-10 use a construction in Greek that expects a negative answer: “No parent would do this!”
  265. Matthew 7:11 tn The participle ὄντες (ontes) has been translated as a concessive adverbial participle: in spite of the fact that the hearers are “evil,” they still know how to give “good gifts” to their own children (see also ExSyn 634).
  266. Matthew 7:11 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
  267. Matthew 7:12 tn Grk “Therefore in.” Here οὖν (oun) has not been translated.
  268. Matthew 7:12 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
  269. Matthew 7:12 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form. It is stated negatively in Tobit 4:15, and can also be found in the Talmud in a story about the great rabbi Hillel, who is said to have told a Gentile who asked to be taught the Torah, “What is hateful to you, do not do to your neighbor; that is the whole Torah, while the rest is the commentary thereof; go and learn it” (b. Shabbat 31a).
  270. Matthew 7:12 tn Grk “is”; cf. CEV “This is what the Law and the Prophets are all about”; NIV “for this sums up the Law and the Prophets.”
  271. Matthew 7:13 sn The same verb is used in Matt 5:20, suggesting that the kingdom of heaven is to be understood here as the object.
  272. Matthew 7:14 tn See BDAG 1007 s.v. τίς for the translation of τί (ti) as an exclamation.
  273. Matthew 7:14 sn Here the destination is specified as life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven,” suggesting a close relationship between the two concepts (compare Matt 25:34 with v. 46; Matt 19:16, 17, 29 with vv. 23, 24). Matthew consistently portrays “eternal life” as something a person enters in the world to come, whereas the Gospel of John sees “eternal life” as beginning in the present and continuing into the future (cf. John 5:24).
  274. Matthew 7:15 sn The identity of these false prophets is not specified, and this has led to a wide variety of suggested referents: the Pharisees, the Zealots, the Essenes (all roughly contemporaries of Jesus), later groups (representatives of Pauline Christianity, the Gnostics) or later individuals (Simon Magus mentioned in Acts 8:9-24, Bar Kokhba who led the Jewish revolt of A.D. 132-35), or the eschatological false prophets who will lead people astray in the end times (Matt 24:24). Of course, some of these suggestions assume a second century date for the composition (or redaction) of the Gospel of Matthew.
  275. Matthew 7:15 sn Sheeps clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
  276. Matthew 7:16 tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
  277. Matthew 7:16 tn The Greek construction anticipates a negative answer. This is indicated in the translation by the ‘tag’ question “are they?” at the end of the sentence.sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
  278. Matthew 7:17 tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).
  279. Matthew 7:21 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession like this one without corresponding action means little.
  280. Matthew 7:22 tn Grk “did we not in your name prophesy and in your name cast out demons and in your name do many powerful deeds.” The phrase “in your name” occurs before each of the verbs in the Greek text, making it somewhat emphatic, but the phrase was placed after the verbs in the translation for stylistic reasons.
  281. Matthew 7:23 tn Or “you who commit lawless deeds”; or “you who behave lawlessly”; Grk “workers of lawlessness.”
  282. Matthew 7:24 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
  283. Matthew 7:24 tn Grk “will be like.” The same phrase occurs in v. 26.
  284. Matthew 7:24 tn Here and in v. 26 the Greek text reads ἀνήρ (anēr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anthrōpos) in vv. 48 and 49.
  285. Matthew 7:25 tn Grk “the rivers.”
  286. Matthew 7:27 tn Grk “and great was its fall.”
  287. Matthew 7:28 tn 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.
  288. Matthew 7:29 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Jesus addressed the issues directly, in terms of his own understanding, without citing other teachers.
  289. Matthew 7:29 tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.
  290. Matthew 8:2 tn Grk “And behold, a leper.” 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).sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today (Hansen’s disease). In the OT the Hebrew term generally referred to a number of exfoliative (scaly) skin diseases (when applied to humans). A person with one of these diseases was totally ostracized from society until he was declared cured (Lev 13:45-46). In the NT the Greek term also refers to a number of skin diseases, but there is some evidence that true leprosy (Hansen’s disease) could be referred to, since that disease began to be described by Greek physicians in Alexandria, Egypt around 300 B.C. and thus might have been present in Judea and Galilee just before the time of Jesus.
  291. Matthew 8:2 tn Grk “a leper approaching, bowed low before him”; or “a leper approaching, worshiped him.”
  292. Matthew 8:2 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
  293. Matthew 8:3 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 5:3; see also m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
  294. Matthew 8:4 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30; 12:16; 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
  295. Matthew 8:4 tn Grk “gift.”
  296. Matthew 8:4 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
  297. Matthew 8:4 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autois) may be a dative of disadvantage. The antecedent of the pronoun is not specified and is not entirely clear, though it probably refers to a wider audience that just the priests to whom the Mosaic offering is brought.
  298. Matthew 8:5 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  299. Matthew 8:5 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
  300. Matthew 8:5 sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
  301. Matthew 8:6 tn Grk “and saying, ‘Lord.’” The participle λέγων (legōn) at the beginning of v. 6 is redundant in English and has not been translated.
  302. Matthew 8:6 tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant. See L&N 87.77.
  303. Matthew 8:7 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
  304. Matthew 8:8 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
  305. Matthew 8:9 tn Grk “having soldiers under me.”
  306. Matthew 8:9 sn I say to this one ‘Go!’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
  307. Matthew 8:9 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
  308. Matthew 8:9 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  309. Matthew 8:10 tn Here δέ (de) has not been translated.
  310. Matthew 8:10 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  311. Matthew 8:11 tn Grk “and recline [at a meal].” First 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. The phrase “share the banquet” has been used in the translation to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way of describing the fellowship and celebration of participation with the people of God at the end. Cf. BDAG 65 s.v. ἀνακλίνω 2, “In transf. sense, of the Messianic banquet w. the idea dine in style (or some similar rendering, not simply ‘eat’ as NRSV) Mt 8:11; Lk 13:29.”
  312. Matthew 8:11 tn Grk “and Isaac and Jacob.” One 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.
  313. Matthew 8:12 tn The Greek term translated “darkness” (σκότος) is associated with Tartarus in Aeschylus, Eumenides 72; other references to the darkness of death and the underworld can be found throughout the classical literature as far back as Homer. BDAG 932 s.v. σκότος 1 states: “Of the darkness of the place of punishment far removed fr. the heavenly kingdom (Philo, Exsecr. 152 βαθὺ σκότος. Cp. Wsd 17:20; PsSol 14:9.—σκ. κ. βόρβορος ‘gloom and muck’ await those who are untrue to the Eleusinian Mysteries, Ael. Aristid. 22, 10 K.=19 p. 421 D. Of the darkness of death and the underworld in Hom. and the Trag. As the domain of evil spirits PGM 36, 138; Theoph. Ant. 2, 7 [p. 110, 5]) τὸ σκ. τὸ ἐξώτερον the darkness outside Mt 8:12; 22:13; 25:30.”sn Not to be missed here is the high irony that those who would be expected to participate in God’s eschatological kingdom (the sons of the kingdom) instead end up separated from God, experiencing remorse in the outer darkness.
  314. Matthew 8:12 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
  315. Matthew 8:13 tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ƒ1 33 latt bo. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L N W Γ Δ Θ 0233 ƒ13 565 579 700 1241 1424 M syh sa). NA28 has the pronoun in brackets, indicating doubts as to its authenticity.
  316. Matthew 8:14 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  317. Matthew 8:14 sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum—Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17.
  318. Matthew 8:14 tn The referent of “his” is somewhat ambiguous although context makes it clear that Peter is in view. In addition, the parallels in Mark 1:30 and Luke 4:38 both specify that it was “Simon’s” [i.e., Peter’s] mother-in-law.
  319. Matthew 8:14 tn Or “struck down with a fever”; Grk “having been thrown down.” The verb βεβλημένην (beblēmenēn) is a perfect passive participle of the verb βάλλω (ballō, “to throw”). Given the general description of the illness (“fever”), the use of this verb indicates the severity of the woman’s condition.
  320. Matthew 8:15 tn Here καί (kai) has been translated as “then.”
  321. Matthew 8:15 sn Though the nature of the serving is not specified, context suggests these would be the typical duties associated with domestic hospitality. The woman’s restoration from her illness is so complete that these activities can be resumed right away, a point emphasized in the parallel account in Luke 4:39.
  322. Matthew 8:16 sn The expression with a word underscores Jesus’s authority over the demonic spirits, but also recalls the centurion’s comment on authority in Matt 8:8.
  323. Matthew 8:16 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
  324. Matthew 8:17 tn Grk “spoken by Isaiah the prophet was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
  325. Matthew 8:17 sn A quotation from Isa 53:4.
  326. Matthew 8:18 tc ‡ Codex B and some Sahidic mss read simply ὄχλον (ochlon, “crowd”), the reading that NA28 follows; the first hand of א, ƒ1, and a few other witnesses have ὄχλους (ochlous, “crowds”); other witnesses (1424 sams mae) read πολὺν ὄχλον (polun ochlon, “a large crowd”). But the reading most likely to be authentic seems to be πολλοὺς ὄχλους (pollous ochlous, “large crowds”). It is found in א2 C L N Γ Δ Θ 0233 ƒ13 33 565 579 700 M lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various textual clusters). For reasons of English style, however, this phrase has been translated as “a large crowd.”
  327. Matthew 8:18 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
  328. Matthew 8:19 tn Here καί (kai) has been translated as “then.”
  329. Matthew 8:19 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
  330. Matthew 8:19 sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost. There is nothing wrong with this profession, but it is unlikely that the speaker had fully thought through all the implications of such a sweeping commitment to follow Jesus.
  331. Matthew 8:20 tn Or “the wild birds”; 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).
  332. Matthew 8:20 sn According to Matt 4:13 Jesus made his home in Capernaum, so in spite of the common interpretation of this statement he was not technically homeless. More likely Jesus’ reply here has to do with the increasing opposition and rejection he and his disciples are encountering, so the question amounts to this: Does the man who wants to follow him understand the rejection he will be facing? The implication is that he does not.
  333. Matthew 8:21 tn Here δέ (de) has not been translated.
  334. Matthew 8:21 tc ‡ Most mss (C L N W Γ Δ Θ 0250 ƒ1, 13 565 579 700 1424 M al lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 it sa), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA28 includes the pronoun in brackets, indicating doubt as to its authenticity.
  335. Matthew 8:22 sn There are several options for the meaning of Jesus’ reply Let the dead bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. (See, e.g., C. A. Evans, Jesus and the Ossuaries, 26-30.) Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to follow Jesus.
  336. Matthew 8:23 sn See the note at Matt 4:21 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  337. Matthew 8:23 sn The evangelist’s observation that Jesus’ disciples followed him into the boat continues the theme of discipleship (following Jesus) from the preceding context. Here the disciples are probably to be understood as only the Twelve, and even that would have required a boat of moderate size.
  338. Matthew 8:24 sn The Sea of Galilee is well known for its sudden and violent storms, caused by winds blowing down the ravines from the surrounding heights.
  339. Matthew 8:25 tn The participle προσελθόντες (proselthontes) has been translated as a finite verb due to requirements of contemporary English style.
  340. Matthew 8:26 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  341. Matthew 8:26 tn Or “commanded” (often with the implication of a threat, L&N 33.331). The verb indicates strong disapproval or even censure (BDAG 384 s.v. ἐπιτιμάω 1).
  342. Matthew 8:26 sn Who has authority over the seas and winds is discussed in the OT: Pss 104:3, 7; 135:7; 107:23-30; also 106:9. What is portrayed here is a power struggle, and the text leaves no doubt who is in control. When Jesus rebuked the winds and the sea he demonstrated his authority over nature, making by implication a statement about who he was.
  343. Matthew 8:27 tn It is difficult to know whether ἄνθρωποι (anthrōpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
  344. Matthew 8:27 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
  345. Matthew 8:27 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that although the disciples followed Jesus, their understanding of who he was at this point was incomplete.
  346. Matthew 8:28 tc The textual tradition here is quite complicated. A number of mss (B C (Δ) Θ sys,p,h) read “Gadarenes,” which is the better reading here. Many other mss (א2 L W ƒ1, 13 565 579 700 1424 M al bo) have “Gergesenes.” Others (892c latt syhmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms. Of the three readings, Gergesa is most likely the right location for this exorcism (the only region close to the Sea of Galilee and with a steep bank [κρημνός in Mark 5:13]) but almost surely a secondary reading in all the Synoptics. As Baarda articulated, this variant is quite possibly due to a conjecture made by Origen, a reading which then made its way into sevral mss (Tjitze Baarda, “Gadarenes, Gerasenes, Gergesenes and the ‘Diatassaron’ Traditions,” in Neotestamentica et Semitica: Studies in Honour of Matthew Black, ed. E. Earle Ellis and Max Wilcox [Edinburgh: T&T Clark, 1969], 181-97). sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue . . . the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore—the town that the herdsmen most likely entered after the drowning of the pigs.
  347. Matthew 8:28 sn Unlike the portrayal of the demoniac in the parallel passage in Mark 5:5-6 which evokes some pity for the afflicted man, Matthew’s account merely suggests the demoniacs were a public nuisance: they were extremely violent and rendered the road impassable.
  348. Matthew 8:29 tn Grk “And behold, they cried out, saying.” 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). The participle λέγοντες (legontes) is redundant and has not been translated.
  349. Matthew 8:29 tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”
  350. Matthew 8:29 sn The question reflects the view that there was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
  351. Matthew 8:30 tn Here δέ (de) has not been translated.
  352. Matthew 8:30 sn The commercial raising of pigs indicates that this is not Jewish territory (cf. m. B. Qam. 7:7, “They do not rear pigs anywhere”).
  353. Matthew 8:31 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  354. Matthew 8:31 sn No explanation is given in the text for the relationship between the demons and the herd of pigs. Some have suggested a link between the uncleanness of demons and the ceremonial uncleanness of pigs within Judaism. Less likely is the suggestion that pigs as sacrificial animals in the non-Jewish world somehow alludes to worship of demons.
  355. Matthew 8:32 tn Grk “And he said to them.”
  356. Matthew 8:32 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
  357. Matthew 8:32 sn Whatever the relationship between the demons and the pigs, the destructiveness of the demons is certainly emphasized by the drowning of their new hosts.
  358. Matthew 8:33 tn Here δέ (de) has not been translated.
  359. Matthew 8:33 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
  360. Matthew 8:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).
  361. Matthew 8:34 tn Or “city.” Here the term is a metonymy for the inhabitants.
  362. Matthew 9:1 sn See the note at Matt 4:21 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  363. Matthew 9:1 sn His own town refers to Capernaum. Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). For more information, see the note at Matt 8:5.
  364. Matthew 9:2 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
  365. Matthew 9:2 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
  366. Matthew 9:2 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinē) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
  367. Matthew 9:2 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
  368. Matthew 9:2 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
  369. Matthew 9:3 tn 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). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
  370. Matthew 9:3 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
  371. Matthew 9:3 sn Blaspheming in the NT has a somewhat broader meaning than mere utterances. It could mean to say something that dishonored God, but it could also involve claims to divine prerogatives (in this case, to forgive sins on God’s behalf). Such claims were viewed as usurping God’s majesty or honor. The remark here raised directly the issue of the nature of Jesus’ ministry, and even more importantly, the identity of Jesus himself as God’s representative.
  372. Matthew 9:5 sn Which is easier is a reflective kind of question. On the one hand to declare that sins are forgiven is easier, since the forgiveness is unseen, unlike telling a paralyzed person to walk. On the other hand, to declare sins forgiven is harder, because for it to be true one must possess the authority to forgive the sin. Jesus is implicitly claiming that authority here.
  373. Matthew 9:6 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
  374. Matthew 9:6 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
  375. Matthew 9:6 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
  376. Matthew 9:6 tn Grk “to your house.”
  377. Matthew 9:7 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events in the narrative.
  378. Matthew 9:7 tn Grk “to his house.”
  379. Matthew 9:8 tn Here δέ (de) has not been translated.
  380. Matthew 9:8 tc Most witnesses (C L N Γ Θ 0233 ƒ13 565 579 700 M) have ἐθαύμασαν (ethaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (ephobēthēsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ƒ1 33 892 1424 lat co and thus is surely authentic.
  381. Matthew 9:8 tn Grk “people.” The plural of ἄνθρωπος (anthrōpos) usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anthrōpois) has been translated here as “men” rather than as the more generic “people.”
  382. Matthew 9:9 tn While “tax office” is sometimes given as a translation for τελώνιον (telōnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.sn The tax booth was a booth located at a port or on the edge of a city or town to collect taxes for trade. These taxes were a form of customs duty or toll applied to the movement of goods and produce brought into an area for sale. As such these tolls were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). The system as a whole is sometimes referred to as “tax farming” because a contract to collect these taxes for an entire district would be sold to the highest bidder, who would pay up front, hire employees to do the work of collection, and then recoup the investment and overhead by charging commissions on top of the taxes. Although rates and commissions were regulated by law, there was plenty of room for abuse in the system through the subjective valuation of goods by the tax collectors, and even through outright bribery. Tax overseers and their employees were obviously not well liked. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who, although indirectly employed by the Romans, was probably more directly responsible to Herod Antipas, the tetrarch of Galilee appointed by Rome. It was Matthew’s job to collect customs duties for Rome and he was thus despised by his fellow Jews, many of whom would have regarded him as a traitor.
  383. Matthew 9:9 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events in the narrative.
  384. Matthew 9:10 tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
  385. Matthew 9:10 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
  386. Matthew 9:10 tn Grk “was reclining at table.”sn As Jesus was having a meal. First 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.
  387. Matthew 9:10 tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
  388. Matthew 9:10 sn See the note on tax collectors in 5:46.
  389. Matthew 9:11 sn See the note on Pharisees in 3:7.
  390. Matthew 9:11 sn The issue here is inappropriate associations (on the status of tax collectors see the note at 5:46; the phrase often occurs in the NT in collocation with sinners). Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean because of who he associates with.
  391. Matthew 9:12 tn Here δέ (de) has not been translated.
  392. Matthew 9:12 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. People who are healthy (or who think mistakenly that they are) will not seek treatment.
  393. Matthew 9:13 sn A quotation from Hos 6:6 (see also Matt 12:7). The statement both in the Hebrew text of Hosea and the Greek text of Matthew creates an apparent antithesis between mercy and sacrifice. Even among the church fathers, some understood this to be an absolute rejection of sacrifice by Jesus, and to signal the end of the sacrificial cult with the arrival of the new covenant. This interpretation is unlikely, however, both for Hosea and for Matthew. The LXX renders the Hebrew text of Hos 6:6 as comparative: “I want mercy more than sacrifice,” and this is probably closer to Hosea’s meaning (see the note at Hos 6:6). Such an understanding is also consistent with Jesus’ teaching elsewhere in Matthew (e.g. 5:18-24; 23:23-28). Obedience to the law is important, but even more important is to show mercy to those who are in dire need, as demonstrated by Jesus himself in his ministry of healing (alluded to in Matt 9:12 with the imagery of the physician, and in Matt 9:1-8 by the healing of the paralytic).
  394. Matthew 9:14 sn John refers to John the Baptist.
  395. Matthew 9:14 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
  396. Matthew 9:14 sn See the note on Pharisees in 3:7.
  397. Matthew 9:14 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week (cf. Luke 18:12) on Monday and Thursday (Didache 8:1).
  398. Matthew 9:15 tn 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).
  399. Matthew 9:15 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5).
  400. Matthew 9:15 tn Grk “days.”
  401. Matthew 9:15 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff. For Matthew it is unlikely this statement is meant to refer to fasting in the early church following Jesus’ resurrection and exaltation, since Matthew presents the post-resurrection period as a time of Jesus’ presence rather than his absence (18:20; 28:20). Nevertheless, this passage is frequently cited as a justification of the fasting practices of the early church (such a practice may be reflected in Didache 8:1).
  402. Matthew 9:16 sn The point of the saying is the incompatibility of the old and the new, with Jesus and his disciples representing what is new. In the context this explains why Jesus and his disciples do not fast like the Pharisees and the disciples of John the Baptist (v. 14).
  403. Matthew 9:17 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
  404. Matthew 9:17 sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
  405. Matthew 9:18 tn Matthew’s account does not qualify this individual as “a leader of the synagogue” as do the parallel accounts in Mark 5:22 and Luke 8:41, both of which also give the individual’s name as Jairus. The traditional translation of the Greek term ἄρχων (archōn) as “ruler” could in this unqualified context in Matthew suggest a political or other form of ruler, so here the translation “leader” is preferred (see BDAG 140 s.v. ἄρχων 2.a).
  406. Matthew 9:20 tn 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).
  407. Matthew 9:20 sn The woman was most likely suffering from a chronic vaginal or uterine hemorrhage which would have made her ritually unclean. The same Greek term is used in the LXX only once, at Lev 15:33, and there it refers to menstruation (J. Nolland, The Gospel of Matthew [NIGTC], 395).
  408. Matthew 9:20 sn The edge of his cloak could simply refer to the edge or hem, but the same term kraspedon is used in Matt 23:5 to refer to the tassels on the four corners of a Jewish man’s garment, and it probably means the same here (J. Nolland, The Gospel of Matthew [NIGTC], 396). The tassel on the corner of the garment symbolized obedience to the law (cf. Num 15:37-41; Deut 22:12). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
  409. Matthew 9:20 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
  410. Matthew 9:21 tn The imperfect verb is here taken iteratively (“kept saying”), for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.
  411. Matthew 9:21 tn Grk “saved.”sn In this pericope the author uses a term for being healed (Grk “saved”) that, while referring to the woman’s physical healing, would have spiritual significance to his readers. It may be a double entendre (cf. the parallel in Mark 5:28 which uses the same term), since elsewhere the evangelist uses verbs that simply mean “heal”: If only the readers would “touch” Jesus, they too would be “saved.”
  412. Matthew 9:22 tn Or “has delivered you”; Grk “has saved you.” sn The phrase has made you well should not be understood as an expression for full salvation in the original setting; it refers only to the woman’s healing. However, as the note on the previous verse points out, it is possible the evangelist did intend something of a double entendre by the use of the term, suggesting to his readers that for them, faith in Jesus would lead to salvation in the full theological sense.
  413. Matthew 9:22 tn Grk “saved.”
  414. Matthew 9:23 sn Hired flute players were a standard feature at Jewish funerals in the first century. According to the Mishnah (m. Ketubot 4:4) the husband was responsible to provide flute players for his wife’s funeral: “Even the poorest man in Israel should not hire fewer than two flutes and one professional wailing woman.”
  415. Matthew 9:24 tn Grk “They were laughing at him.” The imperfect verb has been understood ingressively (“began making fun”).
  416. Matthew 9:25 tn Or “had been expelled.” The typical “had been put outside” is slightly understated in the context; given the raucous nature of the crowd in v. 23, forceful activity was probably required in order to evict them.
  417. Matthew 9:26 tn For the translation of τὴν γῆν ἐκείνην (tēn gēn ekeinēn) as “that region,” see L&N 1.79; BDAG 196 s.v. γῆ 3.
  418. Matthew 9:27 tn The aorist verb has been translated here as ingressive, stressing the beginning of the action. So Wallace: “The following verse makes it clear that an ingressive idea is meant, for the blind men are still following Jesus” (ExSyn 559).
  419. Matthew 9:27 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  420. Matthew 9:27 sn Have mercy on us is a request for healing. Implicit in the request is the assumption that Jesus had the power to heal them and restore their sight.
  421. Matthew 9:27 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]). By extension this would apply to the ultimate royal Davidic descendant, the Messiah, as well. At this point in his narrative Matthew picks up again the theme of Jesus as Davidic descendant which had appeared in chaps. 1–2, but had not been developed further until now.
  422. Matthew 9:28 tn Here δέ (de) has not been translated.
  423. Matthew 9:28 tn 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.
  424. Matthew 9:31 tn For the translation of τὴν γῆν ἐκείνην (tēn gēn ekeinēn) as “that region,” see L&N 1.79; BDAG 196 s.v. γῆ 3.
  425. Matthew 9:32 tn Here δέ (de) has not been translated.
  426. Matthew 9:32 tn 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).
  427. Matthew 9:32 tn Grk “a man mute, demon-possessed.” Some translations infer a causal relationship here (“was mute because he was demon-possessed”; cf. TEV, CEV). The present translation allows for this interpretation (“was demon-possessed and [thus] unable to speak”) without making it explicit.
  428. Matthew 9:33 tn The aorist verb has been translated here as ingressive, stressing the beginning of the action. The context clearly indicates an ingressive force here.
  429. Matthew 9:34 sn See the note on Pharisees in 3:7.
  430. Matthew 9:34 tn Or “prince.”
  431. Matthew 9:35 tn Or “cities.”
  432. Matthew 9:35 sn See the note on synagogues in 4:23.
  433. Matthew 9:35 tn Grk “every [kind of] disease and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons. Although the present translation, like several other translations (e.g., NASB, NKJV, NLT), has opted for “every kind of disease and sickness” here, understanding the Greek term πᾶς to refer to “everything belonging, in kind, to the class designated by the noun” (BDAG 784 s.v. 5), it may be possible to understand the word to mean “all” in the sense of totality (i.e., “every disease and every sickness”), given that the same Greek term occurs at the beginning of the verse in the phrase “all the towns and villages” and the phrase at the end of the verse may be intended as a contrast. Arguing against this is the evangelist’s usage of the exact same phrase “every disease and every sickness” in 4:23 referring to Jesus’ healing ministry and in 10:1 to refer to the ministry of the disciples. In the two last-mentioned passages the contrast with “all the towns and villages” does not occur.
  434. Matthew 9:36 tn Here δέ (de) has not been translated.
  435. Matthew 9:36 tn Or perhaps “because they had been bewildered and helpless.” The grammatical issue is whether the perfect participles are to be regarded as predicate adjectives or as pluperfect periphrastic constructions (i.e., εἰμί in the indicative plus a perfect participle). Wallace regards these as pluperfect periphrastics, stating: “There may be a hint in Matthew’s use of the pluperfect, esp. in collocation with the shepherd-motif, that this situation would soon disappear” (ExSyn 584).
  436. Matthew 9:38 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
  437. Matthew 9:38 tn Grk “harvest,” but by extension of meaning this refers to the crops awaiting harvest in the fields. See BDAG 453 s.v. θερισμός 2.a.