Matthew 19-27

New English Translation

Footnotes

1. Matthew 19:1 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
2. Matthew 19:1 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”).
3. Matthew 19:3 tn Grk “And Pharisees.”sn See the note on Pharisees in 3:7.
4. Matthew 19:3 tc ‡ Most mss have either ἀνθρώπῳ (anthrōpō, “for a man” [so א³ C D W Δ Θ 087 ƒ^{1, 13} 33 1241 M latt]) τινί (tini, “for someone” 700), ἀνθρώπῳ τινί (anthrōpō tini, “for a man” [565]) or ἀνδρί (andri, “for a husband” [1424^c]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). “For a husband” is an assimilation to the parallel in Mark; the other readings may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 1424*) have neither noun or the pronoun. In light of the variety of additions that clarify the subject of the infinitive, and especially since the shorter reading is the more difficult, it is likely that none of these additions was present in the autograph. As the harder reading, the shorter reading seems to best explain the rise of the others. NA²⁸, however, reads ἀνθρώπῳ here.
5. Matthew 19:3 sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
6. Matthew 19:4 sn A quotation from Gen 1:27; 5:2.
7. Matthew 19:5 sn A quotation from Gen 2:24.
8. Matthew 19:7 tc ‡ Although the majority of witnesses (B C N W Γ Δ 078 087 ƒ¹³ 33 565 1241 1424 M sy^p,h) have αὐτήν (autēn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), several authorities lack the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ ƒ¹ 579 700 lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be initial text’s wording here. The pronoun has been included in the translation, however, for clarity. NA²⁸ includes the word in brackets, indicating reservations about its authenticity.sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).
9. Matthew 19:8 tc A few significant witnesses (א Φ a b c mae) have the name “Jesus” here, but it is almost certainly not original. Nevertheless, for clarity’s sake, “Jesus” is added in the translation.tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
10. Matthew 19:8 tn Grk “heart” (a collective singular).
11. Matthew 19:10 tc ‡ Some significant witnesses, along with the majority of later mss (P²⁵ C D L N W Z Γ Δ 078 ƒ^{1, 13} 33 565 579 700 1241 1424 M lat sy sa^mss bo), read αὐτοῦ (autou, “his”) after μαθηταί (mathētai, “disciples”), but this looks to be a clarifying reading. Other early and significant witnesses lack the pronoun (P^71vid א B Θ e ff¹ g¹ sa^ms mae; SBL), the reading adopted here. NA²⁸ includes the pronoun in brackets, indicating some doubts as to its authenticity.
12. Matthew 19:11 tn Here δέ (de) has not been translated.
13. Matthew 19:12 tn Grk “from the womb of the mother” (an idiom).
14. Matthew 19:12 tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).
15. Matthew 19:12 tn Grk “people.”
16. Matthew 19:13 tn Grk “so that he would lay his hands on them and pray.”
17. Matthew 19:13 tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
18. Matthew 19:14 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
19. Matthew 19:15 tn Grk “went from there.”
20. Matthew 19:16 tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
21. Matthew 19:16 sn Here the questioner asks how to gain eternal life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven” or merely “the kingdom,” 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).
22. Matthew 19:19 sn A quotation from Exod 20:12-16; Deut 5:16-20.
23. Matthew 19:19 sn A quotation from Lev 19:18.
24. Matthew 19:20 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
25. Matthew 19:20 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command—to give away all he had—revealed that internally he loved money more than God.
26. Matthew 19:21 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
27. Matthew 19:21 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
28. Matthew 19:22 tn Grk “he had many possessions.” This term (κτῆμα, ktēma) is often used for land as a possession.
29. Matthew 19:23 tn Grk “Truly (ἀμήν, amēn), I say to you.”
30. Matthew 19:24 tn Grk “I say to you.”
31. Matthew 19:24 tc A few, mostly late, witnesses (579 1424 al arm Cyr) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
32. Matthew 19:24 sn The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
33. Matthew 19:25 tn Here δέ (de) has not been translated.
34. Matthew 19:25 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
35. Matthew 19:26 tn Here δέ (de) has not been translated.
36. Matthew 19:26 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
37. Matthew 19:27 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
38. Matthew 19:27 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
39. Matthew 19:27 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
40. Matthew 19:28 tn Here δέ (de) has not been translated.
41. Matthew 19:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
42. Matthew 19:28 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
43. Matthew 19:28 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
44. Matthew 19:29 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
45. Matthew 20:1 sn The term landowner here refers to the owner and manager of a household.
46. Matthew 20:2 tn Grk “agreeing with the workers for a denarius a day.”sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.
47. Matthew 20:3 tn Grk “about the third hour.”
48. Matthew 20:3 sn See the note on marketplaces in Matt 11:16.
49. Matthew 20:5 tn Here δέ (de) has not been translated.
50. Matthew 20:5 tn Grk “he went out again about the sixth and ninth hour.”
51. Matthew 20:6 tn Grk “about the eleventh hour.”
52. Matthew 20:8 tn Here δέ (de) has not been translated.
53. Matthew 20:8 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
54. Matthew 20:8 tc ‡ Most witnesses, including several key mss (B D N W Γ Δ Θ ƒ^{1, 13} 33^vid 565 579 700 1241 1424 M latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this may be a motivated reading, clarifying the indirect object. The support for the omission, however, is not nearly as strong (א C L Z 085 Or). Nevertheless, NA²⁸ includes the pronoun on the basis of the greater external attestation. A decision is difficult, but regardless of what is original, English style is better served with an explicit indirect object.
55. Matthew 20:9 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
56. Matthew 20:11 tn Here δέ (de) has not been translated.
57. Matthew 20:11 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
58. Matthew 20:13 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
59. Matthew 20:13 tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
60. Matthew 20:13 tn Grk “for a denarius a day.”
61. Matthew 20:14 tn Here δέ (de) has not been translated.
62. Matthew 20:14 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
63. Matthew 20:15 tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (ē, “or”; e.g., א C N W Γ Δ 085 ƒ^{1, 13} 33 565 579 1241 1424 M lat co). Although in later Greek the οι in σοι (oi in soi)—the last word of v. 14—would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700; SBL) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading most likely belongs to the Ausgangstext. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.
64. Matthew 20:15 tn Grk “Is your eye evil because I am good?”
65. Matthew 20:17 tc ‡ Several key witnesses along with the majority of mss (e.g., B C N W Δ 085 33 565 579 700 1241 M lat sy^h sa^mss) have μαθητάς (mathētas, “disciples”) after τοὺς δώδεκα (tous dōdeka, “the twelve”); still other authorities have μαθητὰς αὐτοῦ (mathētas autou, “his disciples”; Γ 13 892^c 1424 it sy^p sa^mss) after δώδεκα. The personal pronoun is a clarifying addition, but all these mss also throw their weight toward the μαθητάς reading. Other significant witnesses lack the word (e.g. א D L Θ ƒ^{1, 13} 892* sy^s,c bo Or). Up until this point in the Gospel, Matthew speaks of “the twelve” always with qualification (“twelve disciples,” “twelve apostles,” “these twelve”; cf. Matt 10:1, 2, 5; 11:1), but afterward just as “the twelve” (Matt 26:14, 20, 47). Thus, in spite of the strong external evidence, both longer variants look to be scribal clarifications, and hence are considered secondary. NA²⁸ puts μαθητὰς in brackets to show doubts about its authenticity.
66. Matthew 20:18 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
67. Matthew 20:19 tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigoō) has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
68. Matthew 20:19 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
69. Matthew 20:19 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
70. Matthew 20:20 tn Grk “asked something from him.”
71. Matthew 20:21 tn Grk “said to him.”
72. Matthew 20:21 tn Grk “Say that.”
73. Matthew 20:21 tc A majority of witnesses read σου (sou, “your”) here, perhaps as a clarifying addition. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. All things considered, σου is most likely authentic.
74. Matthew 20:22 tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
75. Matthew 20:22 tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.
76. Matthew 20:22 tc Most mss (C N W Γ Δ 33 565 579 700 1241 1424 M al, as well as some versional and patristic authorities) add “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 ƒ^{1, 13} lat sa, as well as other versional and patristic authorities).
77. Matthew 20:22 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
78. Matthew 20:23 tc See the tc note on “about to drink” in v. 22.
79. Matthew 20:24 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
80. Matthew 20:24 tn Grk “the ten.”
81. Matthew 20:24 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
82. Matthew 20:27 tn See the note on the word “slave” in 8:9.
83. Matthew 20:28 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
84. Matthew 20:30 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).
85. Matthew 20:30 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
86. Matthew 20:30 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
87. Matthew 20:30 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]).
88. Matthew 20:31 tn Here δέ (de) has not been translated.
89. Matthew 20:31 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
90. Matthew 20:31 tc ‡ The majority of mss (C N W Γ Δ ƒ¹ 33 565 1241 1424 M and several versional witnesses) read κύριε (kurie, “Lord”) after ἐλέησον ἡμᾶς (eleēson hēmas, “have mercy on us”). But since this is the order of words in v. 30 (though that wording is also disputed), and since the κύριε-first reading enjoys widespread and early support (א B D L Z Θ 085 0281 ƒ¹³ 892 lat sy^p sa^mss bo; SBL), the latter was considered to be the earliest reading. However, the decision was by no means easy. NA²⁸ has κύριε after ἐλέησον ἡμᾶς here; a majority of that committee felt that since the placement of κύριε in last place was the nonliturgical order it “would have been likely to be altered in transcription to the more familiar sequence” (TCGNT 44).
91. Matthew 21:1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
92. Matthew 21:1 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
93. Matthew 21:1 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
94. Matthew 21:2 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
95. Matthew 21:3 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
96. Matthew 21:4 tn Here δέ (de) has not been translated.
97. Matthew 21:4 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
98. Matthew 21:5 tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
99. Matthew 21:5 tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.
100. Matthew 21:6 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
101. Matthew 21:7 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
102. Matthew 21:8 tn Here δέ (de) has not been translated.
103. Matthew 21:9 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
104. Matthew 21:9 tn The expression ῾Ωσαννά (hōsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
105. Matthew 21:9 sn A quotation from Ps 118:25-26.
106. Matthew 21:10 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
107. Matthew 21:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
108. Matthew 21:12 tn Grk “the temple.”sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
109. Matthew 21:12 tn Grk “the temple.”sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
110. Matthew 21:13 sn A quotation from Isa 56:7.
111. Matthew 21:13 tn Or “a hideout” (see L&N 1.57).
112. Matthew 21:13 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
113. Matthew 21:15 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
114. Matthew 21:15 tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.
115. Matthew 21:16 sn A quotation from Ps 8:2.
116. Matthew 21:19 tn Grk “one fig tree.”sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
117. Matthew 21:21 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
118. Matthew 21:21 tn Grk “Truly (ἀμήν, amēn), I say to you.”
119. Matthew 21:22 tn Grk “believing”; the participle here is conditional.
120. Matthew 21:23 tn Grk “he.”
121. Matthew 21:23 tn Grk “the temple.”
122. Matthew 21:23 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
123. Matthew 21:24 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
124. Matthew 21:25 tn The plural Greek term ἀνθρώπων (anthrōpōn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).sn The question is whether John’s ministry was of divine or human origin.
125. Matthew 21:27 tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.
126. Matthew 21:27 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
127. Matthew 21:27 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were—hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.
128. Matthew 21:27 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
129. Matthew 21:27 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.
130. Matthew 21:28 tn Here δέ (de) has not been translated.
131. Matthew 21:29 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.
132. Matthew 21:29 tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.
133. Matthew 21:30 tn “And he”; here δέ (de) has not been translated.
134. Matthew 21:30 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.
135. Matthew 21:31 tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western witnesses (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this group of witnesses, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in א C L W (Z) Δ 0102 0281 ƒ¹ 33 565 579 1241 1424*^,c M and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ ƒ¹³ 700 and several versional witnesses. Both of these latter two variants make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles, tax collectors, and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32). For more discussion see TCGNT 44-46.
136. Matthew 21:31 tn Grk “Truly (ἀμήν, amēn), I say to you.”
137. Matthew 21:31 sn See the note on tax collectors in 5:46.
138. Matthew 21:32 tn Here δέ (de) has not been translated.
139. Matthew 21:32 sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.
140. Matthew 21:33 tn The term here refers to the owner and manager of a household.
141. Matthew 21:33 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
142. Matthew 21:33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
143. Matthew 21:33 sn The leasing of land to tenant farmers was common in this period.
144. Matthew 21:34 tn See the note on the word “slave” in 8:9.sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.
145. Matthew 21:34 tn Grk “to collect his fruits.”
146. Matthew 21:35 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
147. Matthew 21:37 sn The owner’s decision to send his son represents God sending Jesus.
148. Matthew 21:39 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.
149. Matthew 21:39 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
150. Matthew 21:39 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
151. Matthew 21:42 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kephalē gōnias) refers to a cornerstone, not a capstone.sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
152. Matthew 21:42 sn A quotation from Ps 118:22-23.
153. Matthew 21:43 tn Or “to a nation” (so KJV, NASB, NLT).
154. Matthew 21:44 tc A few witnesses, especially of the Western text (D 33 it sy^s Ir^lat Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z Δ (Θ) 0102 ƒ^{1, 13} 565 579 700 1241 1424 M lat sy^c,p,h co. The NA²⁷ and NA²⁸ put this verse in brackets, which normally indicates some doubt as to its authenticity, but Metzger’s Textual Commentary claims that the committee concluded that the verse was an “accretion,” including it not because of authenticity but because of its longstanding role in the textual tradition (TCGNT 47). Some scholars see the verse as scribally borrowed from the parallel in Luke 20:18, but both the wording and word order are different enough that such an imperfect assimilation cannot account for the great variety of witnesses that have a uniform reading here. In light of the lack of adequate explanation for the rise of this verse as it is written, the longer reading should be preferred.tn Grk “on whomever it falls, it will crush him.”sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
155. Matthew 21:45 tn Here καί (kai) has not been translated.
156. Matthew 21:45 sn See the note on Pharisees in 3:7.
157. Matthew 21:46 tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.
158. Matthew 22:1 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
159. Matthew 22:3 tn See the note on the word “slave” in 8:9.
160. Matthew 22:4 tn Grk “Behold, I have prepared my meal.” In some contexts, however, to translate ἄριστον (ariston) as “meal” or “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
161. Matthew 22:6 tn Here δέ (de) has not been translated.
162. Matthew 22:7 tn Here δέ (de) has not been translated.
163. Matthew 22:7 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apōlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
164. Matthew 22:7 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.
165. Matthew 22:12 tn Grk “he was silent.”
166. Matthew 22:13 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.”
167. Matthew 22:15 sn See the note on Pharisees in 3:7.
168. Matthew 22:15 tn Grk “trap him in word.”
169. Matthew 22:16 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.
170. Matthew 22:16 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
171. Matthew 22:16 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
172. Matthew 22:17 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
173. Matthew 22:17 tn According to L&N 57.180 the term κῆνσος (kēnsos) was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
174. Matthew 22:17 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
175. Matthew 22:19 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
176. Matthew 22:19 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dēnarion) has been translated simply as “silver coin” with an explanatory note.sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.
177. Matthew 22:20 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.
178. Matthew 22:20 tn Or “whose likeness.”sn In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
179. Matthew 22:21 tn Grk “they said to him.”
180. Matthew 22:21 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
181. Matthew 22:21 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
182. Matthew 22:22 tn Grk “they were amazed.”
183. Matthew 22:23 sn See the note on Sadducees in 3:7.
184. Matthew 22:23 sn This remark is best regarded as a parenthetical note by the author.
185. Matthew 22:23 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
186. Matthew 22:24 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
187. Matthew 22:24 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
188. Matthew 22:27 tn Here δέ (de) has not been translated.
189. Matthew 22:28 tn Grk “For all had her.”
190. Matthew 22:29 tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
191. Matthew 22:29 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
192. Matthew 22:30 tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi theou; א L ƒ¹³ 28 33 892 1241 1424) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou theou; W Γ Δ 0102 0161 565 579 M). Whether with or without the article, the reading “of God” appears to be a motivated addition. A few significant witnesses lack the adjunct (B D Θ 0233 ƒ¹ 700 sa); this coupled with strong internal evidence argues for the authenticity of the shorter reading.sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
193. Matthew 22:31 tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.
194. Matthew 22:32 sn A quotation from Exod 3:6.
195. Matthew 22:32 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
196. Matthew 22:34 sn See the note on Pharisees in 3:7.
197. Matthew 22:34 sn See the note on Sadducees in 3:7.
198. Matthew 22:34 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
199. Matthew 22:35 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
200. Matthew 22:35 tn Grk “testing.” The participle, however, is telic in force.
201. Matthew 22:36 tn Or possibly “What sort of commandment in the law is great?”
202. Matthew 22:37 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
203. Matthew 22:37 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
204. Matthew 22:37 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
205. Matthew 22:38 tn Grk “the great and first.”
206. Matthew 22:39 sn A quotation from Lev 19:18.
207. Matthew 22:40 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
208. Matthew 22:41 tn Here δέ (de) has not been translated.
209. Matthew 22:41 sn See the note on Pharisees in 3:7.
210. Matthew 22:41 tn Grk “asked them a question, saying.” The participle λέγων (legōn) is somewhat redundant here in contemporary English and has not been translated.
211. Matthew 22:42 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.
212. Matthew 22:42 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
213. Matthew 22:44 sn The Lord said to my lord. With David being the speaker, this indicates his respect for his descendant (referred to as my lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
214. Matthew 22:44 sn A quotation from Ps 110:1.
215. Matthew 22:45 tn Grk “how is he his son?”
216. Matthew 22:46 tn Here καί (kai) has not been translated.
217. Matthew 23:2 tn Grk “saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
218. Matthew 23:2 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
219. Matthew 23:2 sn See the note on Pharisees in 3:7.
220. Matthew 23:3 tn Grk “for they say and do not do.”
221. Matthew 23:4 tn Here δέ (de) has not been translated.
222. Matthew 23:5 tn Here δέ (de) has not been translated.
223. Matthew 23:5 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
224. Matthew 23:5 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).
225. Matthew 23:6 tn Here δέ (de) has not been translated.
226. Matthew 23:6 sn See the note on synagogues in 4:23.
227. Matthew 23:7 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
228. Matthew 23:7 sn See the note on marketplaces in Matt 11:16.
229. Matthew 23:10 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.
230. Matthew 23:11 tn Here δέ (de) has not been translated.
231. Matthew 23:13 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
232. Matthew 23:13 tn Grk “Woe to you…because you…” The causal particle ὅτι (hoti) has not been translated here for rhetorical effect (and so throughout this chapter).
233. Matthew 23:13 tn Grk “because you are closing the kingdom of heaven before people.”
234. Matthew 23:13 tc Many of the most significant mss (א B D L Z Θ ƒ¹ 33 892* and several versional witnesses) lack 23:14 “Woe to you experts in the law and you Pharisees, hypocrites! You devour widows’ property, and as a show you pray long prayers! Therefore you will receive a more severe punishment.” Part or all of the verse is contained (either after v. 12 or after v. 13) in W Γ Δ 0102 0107 ƒ¹³ 565 579 700 1241 1424 M and several versions. Note also that Mark 12:40 and Luke 20:47 are very similar in wording and are not disputed textually. It is difficult to see this verse as authentic in Matthew in light of the two locations, variants withing this addition, and the key witnesses, early and diverse, that lack the verse itself. It almost certainly is not original. The present translation follows NA²⁸ in omitting the verse number as well, a procedure also followed by a number of other modern translations.
235. Matthew 23:15 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
236. Matthew 23:15 tn Or “one proselyte.”
237. Matthew 23:15 tn Grk “when he becomes [one].”
238. Matthew 23:15 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (huios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”sn See the note on the word hell in 5:22.
239. Matthew 23:16 tn Grk “Whoever swears by the temple, it is nothing.”
240. Matthew 23:18 tn Grk “Whoever swears by the altar, it is nothing.”
241. Matthew 23:23 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
242. Matthew 23:23 tn Or “you tithe mint.”
243. Matthew 23:23 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
244. Matthew 23:23 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ ƒ^{1, 13} 579 700 1241 1424 pm lat mae bo; SBL). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional scribal alteration, and is thus omitted from the present translation. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.
245. Matthew 23:24 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
246. Matthew 23:25 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
247. Matthew 23:26 tc A very difficult textual problem is found here. The most significant Alexandrian and Byzantine, as well as key Western, witnesses (א B C L W Γ Δ 0102 0281 ƒ¹³ 33 565 579 1241 1424 M lat co; SBL) have “and the dish” (καὶ τῆς παροψίδος, kai tēs paropsidos) after “cup,” while a few major witnesses (D Θ ƒ¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning copyists. On the other hand, as Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ektos, “the outside”) in some of the same witnesses that have the longer reading (viz., B* ƒ¹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (autōn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.
248. Matthew 23:27 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
249. Matthew 23:27 sn This was an idiom for hypocrisy—just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Ezek 13:10-16; Acts 23:3.
250. Matthew 23:29 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
251. Matthew 23:29 tn Grk “Because you.” Here ὅτι (hoti) has not been translated.
252. Matthew 23:29 tn Or perhaps “the monuments” (see L&N 7.75-76).
253. Matthew 23:30 tn Grk “fathers” (so also in v. 32).
254. Matthew 23:33 tn Grk “the judgment of Gehenna.”sn See the note on the word hell in 5:22.
255. Matthew 23:34 tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
256. Matthew 23:34 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
257. Matthew 23:34 sn See the note on crucified in 20:19.
258. Matthew 23:34 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
259. Matthew 23:34 sn See the note on synagogues in 4:23.
260. Matthew 23:35 sn Spelling of this name (Βαραχίου, Barachiou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
261. Matthew 23:36 tn Grk “Truly (ἀμήν, amēn), I say to you.”
262. Matthew 23:36 tn Grk “all these things will come on this generation.”
263. Matthew 23:37 sn The double use of the city’s name betrays intense emotion.
264. Matthew 23:37 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your…you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill…sent to you”).
265. Matthew 23:37 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
266. Matthew 23:37 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
267. Matthew 23:37 tn Grk “you were not willing.”
268. Matthew 23:39 sn A quotation from Ps 118:26.
269. Matthew 24:1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
270. Matthew 24:1 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
271. Matthew 24:2 tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokritheis) is redundant in English and has not been translated.
272. Matthew 24:2 tn Grk “Truly (ἀμήν, amēn), I say to you.”
273. Matthew 24:2 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.
274. Matthew 24:2 tn Grk “not one stone will be left here on a stone which will not be thrown down.”
275. Matthew 24:3 tn Here δέ (de) has not been translated.
276. Matthew 24:3 sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
277. Matthew 24:4 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
278. Matthew 24:4 tn Or “Be on guard.”
279. Matthew 24:5 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.
280. Matthew 24:6 tn Grk “it is not yet the end.”
281. Matthew 24:7 tn For the translation “rise up in arms” see L&N 55.2.
282. Matthew 24:7 tc Most witnesses (C Γ Δ Θ 0102 ƒ^1,13 700 1241 1424 M) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel (Luke 21:11) has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 sa, and other Greek and versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
283. Matthew 24:7 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
284. Matthew 24:8 tn Here δέ (de) has not been translated.
285. Matthew 24:9 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
286. Matthew 24:9 sn See Matt 5:10-12; 1 Cor 1:25-31.
287. Matthew 24:10 tn Or “many will fall away.” This could also refer to apostasy.
288. Matthew 24:11 tn Or “and lead many astray.”
289. Matthew 24:13 sn But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
290. Matthew 24:14 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
291. Matthew 24:15 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).
292. Matthew 24:15 sn This parenthetical comment is generally regarded as a command by the author made directly to the readers, not as part of Jesus’ original speech. For this reason the statement is not placed within quotation marks.
293. Matthew 24:16 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
294. Matthew 24:17 sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
295. Matthew 24:17 sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.
296. Matthew 24:19 tn Here δέ (de) has not been translated.
297. Matthew 24:20 tn Here δέ (de) has not been translated.
298. Matthew 24:21 tn Traditionally, “great tribulation.”
299. Matthew 24:21 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.
300. Matthew 24:23 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.
301. Matthew 24:24 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
302. Matthew 24:25 tn Or “Pay attention!” Grk “Behold.”
303. Matthew 24:26 tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).
304. Matthew 24:26 tn Or “in the desert.”
305. Matthew 24:27 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
306. Matthew 24:28 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures because the gruesome image is one of dead bodies being consumed by scavengers.sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment. See also Luke 17:37.
307. Matthew 24:28 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
308. Matthew 24:29 tn Here δέ (de) has not been translated.
309. Matthew 24:29 tn Traditionally, “tribulation.”
310. Matthew 24:29 sn An allusion to Isa 13:10; 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
311. Matthew 24:30 tn Here καί (kai) has not been translated.
312. Matthew 24:30 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
313. Matthew 24:30 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
314. Matthew 24:30 tn Here καί (kai) has not been translated.
315. Matthew 24:30 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
316. Matthew 24:31 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
317. Matthew 24:32 tn Here δέ (de) has not been translated.
318. Matthew 24:33 tn The verb γινώσκετε (ginōskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
319. Matthew 24:34 tn Grk “Truly (ἀμήν, amēn), I say to you.”
320. Matthew 24:34 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
321. Matthew 24:35 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
322. Matthew 24:36 tc ‡ Some significant witnesses, including early Alexandrian and Western mss (א*^,2b B D Θ ƒ¹³ it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude ho huios, “nor the Son”) here (so NA²⁸). Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression; significantly, Mark does not add “alone” to the Father. It is thus doubtful that the absence of “nor the Son” is due to pious scribal motives. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “nor the Son” is part of the autographic text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by א^2a as well as L W Γ Δ ƒ¹ 33 565 579 700 1241 1424 M al vg sy co Hier^mss. Although the external evidence is not as impressive for the shorter reading, it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although copyists were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Further, although some have claimed that the doubled οὐδέ is “necessary on internal grounds” (Bart D. Ehrman, The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament [New York: OUP, 1993], 92; see also Daniel J. Harrington, The Gospel of Matthew, SP 1 [Collegeville, MN: Liturgical, 1991], 342: “…the syntax of the sentence (‘neither the angels … but the Father alone’) demands it.”), this is hardly the case. Indeed, apart from one quotation from the LXX, Matthew never elsewhere uses the correlative οὐδέ construction. Thus, on a redactional, intrinsic, and source-critical basis, the shorter reading is to be strongly preferred. See D. B. Wallace, “The Son’s Ignorance in Matthew 24:36: An Exercise in Textual and Redaction Criticism,” Studies on the Text of the New Testament and Early Christianity: Essays in Honour of Michael W. Holmes, ed. Daniel Gurtner, Paul Foster, and Juan Hernández (Leiden: Brill) 182–209.
323. Matthew 24:37 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
324. Matthew 24:38 tn Grk “they,” but in an indefinite sense, “people.”
325. Matthew 24:39 sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.
326. Matthew 24:39 tn Grk “So also will be the coming of the Son of Man.”
327. Matthew 24:40 sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) and those left behind are judged. The imagery, however, is not directly tied to the identification of the two groups. Its primary purpose in context is to picture the sudden, surprising separation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
328. Matthew 24:41 tn According to L&N 46.16, this refers to a hand mill normally operated by two women.
329. Matthew 24:42 tc Most later mss (L 0281 565 579 700 1241 M lat) have here ὥρᾳ (hōra, “hour”) instead of ἡμέρα (hēmera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ (א B C D W Δ Θ ƒ¹³ 33 892 1424, as well as several versions and fathers), the more general term is surely correct.
330. Matthew 24:43 sn On Jesus’ return pictured as a thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
331. Matthew 24:44 sn Jesus made clear that his coming could not be timed, and suggested it would take some time—so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
332. Matthew 24:45 tn See the note on the word “slave” in 8:9.
333. Matthew 24:45 tn Grk “give them.”
334. Matthew 24:46 tn That is, doing his job, doing what he is supposed to be doing.
335. Matthew 24:47 tn Grk “Truly (ἀμήν, amēn), I say to you.”
336. Matthew 24:47 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
337. Matthew 24:48 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
338. Matthew 24:48 tn Grk “should say in his heart.”
339. Matthew 24:51 tn The verb διχοτομέω (dichotomeō) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
340. Matthew 25:2 tn Here δέ (de) has not been translated.
341. Matthew 25:2 tn Grk “Five of them.”
342. Matthew 25:3 tn Grk “For when.” Here γάρ (gar) has not been translated.
343. Matthew 25:3 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
344. Matthew 25:3 tn On the use of olive oil in lamps, see L&N 6.202.
345. Matthew 25:5 tn Here δέ (de) has not been translated.
346. Matthew 25:8 tn Here δέ (de) has not been translated.
347. Matthew 25:9 tn Grk “The wise answered, saying, ‘No.’”
348. Matthew 25:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
349. Matthew 25:11 tn Here δέ (de) has not been translated.
350. Matthew 25:11 tn Grk “Open to us.”
351. Matthew 25:12 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
352. Matthew 25:12 tn Grk “Truly (ἀμήν, amēn), I say to you.”
353. Matthew 25:13 tc Most later mss (C³ Γ ƒ¹³ 1241 1424^c M) add here “in which the Son of Man is coming” (ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται, en |ē ho huios tou anthrōpou erchetai), reproducing almost verbatim the last line of Matt 24:44. The longer reading thus appears to be an explanatory expansion and should not be considered authentic. The earlier and better witnesses (P³⁵ א A B C* D L W Δ Θ ƒ¹ 33 565 892 1424* al lat co) lack this phrase.
354. Matthew 25:14 tn See the note on the word “slave” in 8:9.
355. Matthew 25:15 tn Here καί (kai) has not been translated.
356. Matthew 25:15 sn A talent was equal to 6000 denarii. See the note on this term in 18:24.
357. Matthew 25:16 tn Grk “traded with them.”
358. Matthew 25:19 tn Here δέ (de) has not been translated.
359. Matthew 25:20 tn Here καί (kai) has not been translated.
360. Matthew 25:20 tn Grk Or “Lord; or “Master” (and so throughout this paragraph).
361. Matthew 25:21 tn Grk “His master said to him.”
362. Matthew 25:22 tn Here δέ (de) has not been translated.
363. Matthew 25:25 tn Here καί (kai) has not been translated.
364. Matthew 25:26 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
365. Matthew 25:27 tn For the translation “deposited my money with the bankers,” see L&N 57.216.
366. Matthew 25:27 sn That is, “If you really feared me you should have done a minimum to get what I asked for.”
367. Matthew 25:28 tn Grk “the ten talents.”
368. Matthew 25:29 tn Grk “to everyone who has, he will be given more.”sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18; 19:26).
369. Matthew 25:29 sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.
370. Matthew 25:30 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. Cf. 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.”
371. Matthew 25:31 tn Here δέ (de) has not been translated.
372. Matthew 25:32 tn Here καί (kai) has not been translated.
373. Matthew 25:33 tn Here καί (kai) has not been translated.
374. Matthew 25:37 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
375. Matthew 25:38 tn Here δέ (de) has not been translated.
376. Matthew 25:39 tn Here δέ (de) has not been translated.
377. Matthew 25:40 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
378. Matthew 25:40 tn Grk “Truly (ἀμήν, amēn), I say to you.”
379. Matthew 25:40 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
380. Matthew 25:41 tn Here καί (kai) has not been translated.
381. Matthew 25:44 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
382. Matthew 25:45 tn Grk “answer them, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
383. Matthew 25:45 tn Grk “Truly (ἀμήν, amēn), I say to you.”
384. Matthew 25:46 sn Here the ultimate destination of the righteous is eternal life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven” or merely “the kingdom,” 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).
385. Matthew 26:1 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.
386. Matthew 26:2 tn Or “will be delivered up.”
387. Matthew 26:2 sn See the note on crucified in 20:19.
388. Matthew 26:4 tn Here καί (kai) has not been translated.
389. Matthew 26:5 sn The suggestion here is that Jesus was too popular to openly arrest him.
390. Matthew 26:6 sn See the note on leper in Matt 8:2.
391. Matthew 26:7 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
392. Matthew 26:7 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).sn Mark specifies that the perfumed oil was Nard or spikenard, which is a fragrant oil from the root and spike of the nard plant of northern India (Mark 14:3). This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
393. Matthew 26:7 tn Grk “as he was reclining.”sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
394. Matthew 26:8 tn Here δέ (de) has not been translated.
395. Matthew 26:9 tn Here γάρ (gar) has not been translated.
396. Matthew 26:9 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
397. Matthew 26:10 tn Here δέ (de) has not been translated.
398. Matthew 26:10 tn Grk “For she.” Here γάρ (gar) has not been translated.
399. Matthew 26:11 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
400. Matthew 26:12 tn Grk “For when.” Here γάρ (gar) has not been translated.
401. Matthew 26:13 tn Grk “Truly (ἀμήν, amēn), I say to you.”
402. Matthew 26:15 tn Grk “What will you give to me, and I will deliver him over to you?”
403. Matthew 26:16 tn Here καί (kai) has not been translated.
404. Matthew 26:16 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
405. Matthew 26:17 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
406. Matthew 26:17 tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
407. Matthew 26:17 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
408. Matthew 26:18 tn Here δέ (de) has not been translated.
409. Matthew 26:19 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
410. Matthew 26:20 tn Here δέ (de) has not been translated.
411. Matthew 26:20 tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
412. Matthew 26:20 tc Many witnesses, some of them quite significant, have μαθητῶν (mathētōn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (mathētōn autou, “his disciples”; 0281 it) after δώδεκα (dōdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in P^37vid,45vid B D K Γ ƒ^1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.
413. Matthew 26:21 tn Grk “Truly (ἀμήν, amēn), I say to you.”
414. Matthew 26:21 tn Or “will hand me over.”
415. Matthew 26:22 tn Here καί (kai) has not been translated.
416. Matthew 26:22 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
417. Matthew 26:23 tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
418. Matthew 26:23 sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him—somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
419. Matthew 26:25 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.
420. Matthew 26:25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
421. Matthew 26:26 tn Here δέ (de) has not been translated.
422. Matthew 26:28 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
423. Matthew 26:28 tc Most witnesses, including several significant ones, read καινῆς (kainēs, “new”) here. Homoioteleuton is a possible reason for the omission, since the article, adjective, and noun are all first declension genitive singulars (τῆς καινῆς διαθήκης, tēs kainēs diathēkēs, “the new covenant”), but the likelihood of excellent, early, and sufficiently diverse witnesses all making the same mistake is remote. A much more probable scenario is that the addition of καινῆς was motivated by the parallel in Luke 22:20. It is a natural expansion on the text. Coupled with the fact that the shorter reading is found in such good and diverse witnesses (e.g., P^37,45vid א B L Z Θ 0298^vid 33 mae), it most likely is the initial text.sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
424. Matthew 26:29 tn Here δέ (de) has not been translated.
425. Matthew 26:29 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
426. Matthew 26:30 tn Here καί (kai) has not been translated.
427. Matthew 26:30 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
428. Matthew 26:31 sn A quotation from Zech 13:7.
429. Matthew 26:33 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
430. Matthew 26:34 tn Grk “Truly (ἀμήν, amēn), I say to you.”
431. Matthew 26:39 tn Grk “ground, praying and saying.” Here the participle λέγων (legōn) is redundant in contemporary English and has not been translated.
432. Matthew 26:39 tn Grk “if it is possible.”
433. Matthew 26:39 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Pss 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
434. Matthew 26:40 tn Here καί (kai) has not been translated.
435. Matthew 26:42 tn Grk “saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
436. Matthew 26:42 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
437. Matthew 26:43 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
438. Matthew 26:46 tn Grk “the one who betrays me.”
439. Matthew 26:47 tn Grk “behold, Judas.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
440. Matthew 26:48 tn Grk “the one who betrays him.”
441. Matthew 26:48 tn Grk “The one I kiss is he.”
442. Matthew 26:48 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
443. Matthew 26:49 tn Here καί (kai) has not been translated.
444. Matthew 26:49 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
445. Matthew 26:50 tn Here δέ (de) has not been translated.
446. Matthew 26:50 tn Grk “and put their hands on Jesus.”
447. Matthew 26:51 tn Grk “And behold one.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
448. Matthew 26:51 tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.
449. Matthew 26:51 tn See the note on the word “slave” in 8:9.
450. Matthew 26:52 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
451. Matthew 26:53 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
452. Matthew 26:55 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
453. Matthew 26:55 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
454. Matthew 26:57 tn Grk “where.”
455. Matthew 26:57 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
456. Matthew 26:58 tn Here καί (kai) has not been translated.
457. Matthew 26:58 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
458. Matthew 26:59 tn Grk “Now the.” Here δέ (de) has not been translated.
459. Matthew 26:60 tn Here δέ (de) has not been translated.
460. Matthew 26:61 tn Grk “This one.”
461. Matthew 26:62 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
462. Matthew 26:63 tn Here καί (kai) has not been translated.
463. Matthew 26:63 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.
464. Matthew 26:64 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
465. Matthew 26:64 sn The expression the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
466. Matthew 26:64 sn An allusion to Dan 7:13 (see also Matt 24:30).
467. Matthew 26:65 tn Grk “the high priest tore his clothes, saying.”
468. Matthew 26:65 tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
469. Matthew 26:66 tn Grk “What do you think?”
470. Matthew 26:66 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
471. Matthew 26:66 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty—‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
472. Matthew 26:68 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.
473. Matthew 26:68 tn Grk “Who is the one who hit you?”sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
474. Matthew 26:69 tn Here καί (kai) has not been translated.
475. Matthew 26:69 tn The Greek term here is παιδίσκη (paidiskē), referring to a slave girl or slave woman.
476. Matthew 26:70 tn Grk “he denied it…saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
477. Matthew 26:71 tn Here δέ (de) has not been translated.
478. Matthew 26:71 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allē).
479. Matthew 26:73 tn Here δέ (de) has not been translated.
480. Matthew 26:73 tn Grk “your speech.”
481. Matthew 26:74 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorophōnia; the term is used in Mark 13:35 and is found in some mss [P^37vid,45 ƒ¹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, ephōnēsen alektōr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.
482. Matthew 26:75 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
483. Matthew 27:1 tn Here δέ (de) has not been translated.
484. Matthew 27:2 tn Here καί (kai) has not been translated.
485. Matthew 27:2 tc Most mss (A C W Γ Δ Θ 0250 ƒ^1,13 565 579 700 1241 1424 M latt) have Ποντίῳ (Pontiō, “Pontius”) before Πιλάτῳ (Pilatō, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). See TCGNT 52-53. The shorter reading, supported by א B L 0281 33 co, is thus strongly preferred.
486. Matthew 27:2 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
487. Matthew 27:3 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
488. Matthew 27:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
489. Matthew 27:5 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
490. Matthew 27:6 tn Here δέ (de) has not been translated.
491. Matthew 27:7 tn Here δέ (de) has not been translated.
492. Matthew 27:9 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zachariou, “Zechariah”) while Φ 33 and several versional witnesses omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.
493. Matthew 27:9 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
494. Matthew 27:10 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.
495. Matthew 27:11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
496. Matthew 27:11 tn Grk “asked him, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
497. Matthew 27:11 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
498. Matthew 27:11 tn Here δέ (de) has not been translated.
499. Matthew 27:11 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
500. Matthew 27:15 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
501. Matthew 27:16 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to mss of what was formally labeled the “Caesarean” text (Θ ƒ¹ 700* sy^s arm geo²; Or^mss), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Iēsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Christon, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two). Metzger notes that codex S, a tenth-century majuscule, along with a score of minuscules, have a marginal comment on this verse as follows: “In many ancient copies which I have met with I found Barabbas himself likewise called ‘Jesus.’” The attribution of this scholium is variously given as Anastasius, Chrysostom, or even Origen (TCGNT 56).
502. Matthew 27:17 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ ƒ¹ 700* sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as the earlier reading in the previous verse applies here as well.
503. Matthew 27:17 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.
504. Matthew 27:18 sn This is a parenthetical note by the author.
505. Matthew 27:19 tn Here δέ (de) has not been translated.
506. Matthew 27:19 tn Or “the judge’s seat.”sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
507. Matthew 27:19 tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
508. Matthew 27:19 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
509. Matthew 27:19 tn The Greek particle γάρ (gar, “for”) has not been translated here.
510. Matthew 27:19 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
511. Matthew 27:21 tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
512. Matthew 27:22 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.
513. Matthew 27:22 tn Grk “Him—be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”sn See the note on crucified in 20:19.
514. Matthew 27:24 tn Here δέ (de) has not been translated.
515. Matthew 27:24 sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.
516. Matthew 27:25 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
517. Matthew 27:26 tn The Greek term φραγελλόω (phragelloō) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.
518. Matthew 27:26 tn Or “delivered him up.”
519. Matthew 27:26 sn See the note on crucified in 20:19.
520. Matthew 27:27 tn Or “into their headquarters”; Grk “into the praetorium.” sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
521. Matthew 27:27 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
522. Matthew 27:28 tn Here καί (kai) has not been translated.
523. Matthew 27:28 sn The scarlet robe probably refers to a military garment that was cheaply dyed in contrast to expensive royal purple, but it resembled a king’s robe (BDAG 554 s.v. κόκκινος). The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
524. Matthew 27:29 tn Or “weaving.”
525. Matthew 27:29 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
526. Matthew 27:29 tn Here καί (kai) has not been translated.
527. Matthew 27:29 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
528. Matthew 27:29 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
529. Matthew 27:29 tn Or “Long live the King of the Jews!”sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
530. Matthew 27:30 tn Here καί (kai) has not been translated.
531. Matthew 27:30 tn Or “the reed.”
532. Matthew 27:30 tn The verb here has been translated as an iterative imperfect.
533. Matthew 27:31 tn Here καί (kai) has not been translated.
534. Matthew 27:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
535. Matthew 27:32 tn Here δέ (de) has not been translated.
536. Matthew 27:32 tn Or “conscripted”; or “pressed into service.”
537. Matthew 27:32 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
538. Matthew 27:33 tn Here καί (kai) has not been translated.
539. Matthew 27:33 tn This is an Aramaic name; see John 19:17.
540. Matthew 27:33 sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
541. Matthew 27:34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
542. Matthew 27:34 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
543. Matthew 27:35 tn Here δέ (de) has not been translated.
544. Matthew 27:35 sn See the note on crucified in 20:19.
545. Matthew 27:35 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.sn An allusion to Ps 22:18.
546. Matthew 27:37 tn Here καί (kai) has not been translated.
547. Matthew 27:37 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
548. Matthew 27:37 tn Grk “was written.”
549. Matthew 27:39 tn Here δέ (de) has not been translated.
550. Matthew 27:40 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
551. Matthew 27:40 tc ‡ Many significant witnesses (א* A D it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabēthi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Γ Δ Θ 0250 ƒ^1,13 33 565 579 700 1241 1424 M lat) it is equally possible that the shorter reading is the wording of the initial text (and is so considered for this translation). NA²⁸ puts the καί in brackets, indicating doubts as to its authenticity.
552. Matthew 27:41 tn Here καί (kai) has not been translated.
553. Matthew 27:41 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
554. Matthew 27:41 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
555. Matthew 27:41 tn Grk “Mocking him, the chief priests…said.”
556. Matthew 27:42 tn Here the aorist imperative καταβάτω (katabatō) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
557. Matthew 27:43 sn An allusion to Ps 22:8.
558. Matthew 27:44 tn Here δέ (de) has not been translated.
559. Matthew 27:44 sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
560. Matthew 27:45 tn Grk “from the sixth hour to the ninth hour.”
561. Matthew 27:45 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
562. Matthew 27:46 tn Here δέ (de) has not been translated.
563. Matthew 27:46 tn Grk “with a loud voice, saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
564. Matthew 27:46 sn A quotation from Ps 22:1.
565. Matthew 27:47 tn Here δέ (de) has not been translated.
566. Matthew 27:48 tn Here καί (kai) has not been translated.
567. Matthew 27:48 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
568. Matthew 27:48 tn Grk “a reed.”
569. Matthew 27:49 tc Early and significant witnesses, including the chief Alexandrian mss (א B C L Γ 1010 and some versional witnesses) add a sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by some early, well-meaning scribe and inserted into Matt 27:49. The alternative—that this sentence was part of Matthew’s Ausgangstext—has serious difficulties, as Metzger notes: “It might be thought that the words were omitted because they represent the piercing as preceding Jesus’ death, whereas John makes it follow; but that difference would have only been a reason for moving the passage to a later position (perhaps at the close of ver. 50 or 54 or 56), or else there would have been some tampering with the passage in John, which is not the case. It is probable that the Johannine passage was written by some reader in the margin of Matthew from memory (there are several minor differences, such as the sequence of ‘water and blood’), and a later copyist awkwardly introduced it into the text” (TCGNT, 59). Consequently, even though the support for the shorter reading (A D W Θ ƒ^1,13 33 565 579 700 1241 1424 M lat sy sa bo) is not as impressive, internal considerations on its behalf are compelling.
570. Matthew 27:51 tn Grk “And behold.”
571. Matthew 27:51 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up.
572. Matthew 27:51 tn Here καί (kai) has not been translated.
573. Matthew 27:52 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
574. Matthew 27:53 tn Here καί (kai) has not been translated.
575. Matthew 27:54 sn See the note on the word centurion in Matt 8:5.
576. Matthew 27:55 tn Here δέ (de) has not been translated.
577. Matthew 27:55 tn Grk “and ministered to him.”sn Cf. Luke 8:3.
578. Matthew 27:57 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
579. Matthew 27:58 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.
580. Matthew 27:59 tn Here καί (kai) has not been translated.
581. Matthew 27:59 tn The term σινδών (sindōn) can refer to a linen cloth used either for clothing or for burial.
582. Matthew 27:60 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
583. Matthew 27:60 tn Or “to the door,” “against the door.”
584. Matthew 27:62 tn Here δέ (de) has not been translated.
585. Matthew 27:62 sn See the note on Pharisees in 3:7.
586. Matthew 27:64 tn Grk “him.”
587. Matthew 27:65 tn Grk “You have a guard.”
588. Matthew 27:66 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
589. Matthew 27:66 tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.