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Matthew 3:1-12
New English Translation

The Ministry of John the Baptist

3 In those days John the Baptist came into the wilderness[a] of Judea proclaiming, 2 “Repent,[b] for the kingdom of heaven is near.” 3 For he is the one about whom the prophet Isaiah had spoken:[c]

“The voice[d] of one shouting in the wilderness,
‘Prepare the way for the Lord, make[e] his paths straight.’”[f]

4 Now John wore clothing made from camel’s hair with a leather belt around his waist, and his diet consisted of locusts and wild honey.[g] 5 Then people from Jerusalem,[h] as well as all Judea and all the region around the Jordan, were going out to him, 6 and he was baptizing them[i] in the Jordan River as they confessed their sins.

7 But when he saw many Pharisees[j] and Sadducees[k] coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath? 8 Therefore produce fruit[l] that proves your[m] repentance, 9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’[n] For I tell you that God can raise up children for Abraham from these stones! 10 Even now the ax is laid at[o] the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

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

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Footnotes

  1. Matthew 3:1 tn Or “desert.”
  2. Matthew 3:2 tn Grk “and saying, ‘Repent.’” The participle λέγων (legōn) at the beginning of v. 2 is redundant in English and has not been translated.
  3. Matthew 3:3 tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legontos) is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.
  4. Matthew 3:3 tn Or “A voice.”
  5. Matthew 3:3 sn The call to “make paths straight” in this context is probably an allusion to preparation through repentance.
  6. Matthew 3:3 sn A quotation from Isa 40:3.
  7. Matthew 3:4 sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions, and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.
  8. Matthew 3:5 tn Grk “Then Jerusalem.” In the Greek text the city (Jerusalem) is put by metonymy for its inhabitants (see E. W. Bullinger, Figures of Speech, 579).
  9. Matthew 3:6 tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.
  10. Matthew 3:7 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
  11. Matthew 3:7 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
  12. Matthew 3:8 sn Fruit that proves your repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.
  13. Matthew 3:8 tn Grk “fruit worthy of.”
  14. Matthew 3:9 sn With this statement John warns his hearers that physical descent from the patriarchs (Abraham) will not suffice to save them from the coming eschatological wrath of God.
  15. Matthew 3:10 sn Laid at the root. That is, placed and aimed, ready to begin cutting.
  16. Matthew 3:11 tn Grk “of whom I am not worthy.”sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
  17. Matthew 3:11 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
  18. Matthew 3:12 sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
  19. Matthew 3:12 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).
  20. Matthew 3:12 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
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2 Peter 1:19
New English Translation

19 Moreover,[a] we[b] possess the prophetic word as an altogether reliable thing.[c] You do well if you pay attention[d] to this[e] as you would[f] to a light shining in a murky place, until the day dawns and the morning star[g] rises in your hearts.[h]

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Footnotes

  1. 2 Peter 1:19 tn Grk “and.” The use of καί (kai) is of course quite elastic. Only the context can determine if it is adversative, continuative, transitional, etc.
  2. 2 Peter 1:19 sn We in v. 19 is apparently an inclusive “we” (the author and his audience). Such shifts in the first person plural are quite common in epistolary literature (cf., e.g., 2 Cor 10-13, passim).
  3. 2 Peter 1:19 tn The comparative adjective βεβαιότερον (bebaioteron) is the complement to the object τὸν προφητικὸν λόγον (ton prophētikon logon). As such, the construction almost surely has the force “The prophetic word is (more certain/altogether certain)—and this is something that we all have.” Many scholars prefer to read the construction as saying “we have the prophetic word made more sure,” but such a nuance is unparalleled in object-complement constructions (when the construction has this force, ποιέω [poieō] is present [as in 2 Pet 1:10]). The meaning, as construed in the translation, is that the Bible (in this case, the OT) that these believers had in their hands was a thoroughly reliable guide. Whether it was more certain than was even Peter’s experience on the Mount of Transfiguration depends on whether the adjective should be taken as a true comparative (“more certain”) or as an elative (“very certain, altogether certain”). Some would categorically object to any experience functioning as a confirmation of the scriptures and hence would tend to give the adjective a comparative force. Yet the author labors to show that his gospel is trustworthy precisely because he was an eyewitness of this great event. Further, to say that the OT scriptures (the most likely meaning of “the prophetic word”) were more trustworthy an authority than an apostle’s own experience of Christ is both to misconstrue how prophecy took place in the OT (did not the prophets have visions or other experiences?) and to deny the final revelation of God in Christ (cf. Heb 1:2). In sum, since syntactically the meaning that “we have confirmed the prophetic word by our experience” is improbable, and since contextually the meaning that “we have something that is a more reliable authority than experience, namely, the Bible” is unlikely, we are left with the meaning “we have a very reliable authority, the Old Testament, as a witness to Christ’s return.” No comparison is thus explicitly made. This fits both the context and normal syntax quite well. The introductory καί (kai) suggests that the author is adding to his argument. He makes the statement that Christ will return, and backs it up with two points: (1) Peter himself (as well as the other apostles) was an eyewitness to the Transfiguration, which is a precursor to the Parousia; and (2) the Gentile believers, who were not on the Mount of Transfiguration, nevertheless have the Old Testament, a wholly reliable authority that also promises the return of Christ.
  4. 2 Peter 1:19 tn Grk “paying attention” (the adverbial participle is either conditional [“if you pay attention”] or instrumental [“by paying attention”]; though there is difference in translation, there is virtually no difference in application). On a lexical level, “pay attention to” (προσέχω [prosechō]) does not, in a context such as this, mean merely observe or notice, but follow, give heed to, obey.
  5. 2 Peter 1:19 tn “To this” is a relative pronoun in Greek. The second half of v. 19 is thus a relative clause. Literally it reads “to which you do well if you pay attention.”
  6. 2 Peter 1:19 tn Grk “as”; ὡς (hōs) clauses after imperatives or implied commands (as here) make a comparison of what should be true (imperative) to what is true (indicative). This is the case even when the verb of the ὡς clause is only implied. Cf. Matt 6:10 (“may your will be done on earth as [it is] in heaven”); 10:16 (“be wise as serpents [are], and be as gentle as doves [are]”); 22:39 (“love your neighbor as [you already do] love yourself”).
  7. 2 Peter 1:19 sn The reference to the morning star constitutes a double entendre. First, the term was normally used to refer to Venus. But the author of course has a metaphorical meaning in mind, as is obvious from the place where the morning star is to rise—“in your hearts.” Most commentators see an allusion to Num 24:17 (“a star shall rise out of Jacob”) in Peter’s words. Early Christian exegesis saw in that passage a prophecy about Christ’s coming. Hence, in this verse Peter tells his audience to heed the OT scriptures which predict the return of Christ, then alludes to one of the passages that does this very thing, all the while running the theme of light on a parallel track. In addition, it may be significant that Peter’s choice of terms here is not the same as is found in the LXX. He has used a Hellenistic word that was sometimes used of emperors and deities, perhaps as a further polemic against the paganism of his day.
  8. 2 Peter 1:19 sn The phrase in your hearts is sometimes considered an inappropriate image for the parousia, since the coming of Christ will be visible to all. But Peter’s point has to do with full comprehension of the revelation of Christ, something only believers will experience. Further, his use of light imagery is doing double-duty, suggesting two things at once (i.e., internal guidance to truth or illumination, and OT prophecy about Christ’s return) and hence can not be expected to be consistent with every point he wishes to make.
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Philippians 2:5-8
New English Translation

5 You should have the same attitude toward one another that Christ Jesus had,[a]

6 [b] who though he existed in the form of God[c]
did not regard equality with God
as something to be grasped,
7 but emptied himself
by taking on the form of a slave,[d]
by looking like other men,[e]
and by sharing in human nature.[f]
8 He humbled himself,
by becoming obedient to the point of death
—even death on a cross!

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Footnotes

  1. Philippians 2:5 tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”
  2. Philippians 2:6 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
  3. Philippians 2:6 sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.
  4. Philippians 2:7 tn See the note on the word “slaves” in 1:1.
  5. Philippians 2:7 tn Grk “by coming in the likeness of people.”sn The Greek expression underlying by looking like other men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anthrōpoi), but was in fact different from them in that he did not have a sin nature.
  6. Philippians 2:7 tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA28 and UBS5 editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.
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Matthew 4:1-12
New English Translation

The Temptation of Jesus

4 Then Jesus was led by the Spirit into the wilderness[a] to be tempted by the devil. 2 After he fasted forty days and forty nights he was famished.[b] 3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.”[c] 4 But he answered,[d] “It is written, ‘Man[e] does not live[f] by bread alone, but by every word that comes from the mouth of God.’”[g] 5 Then the devil took him to the holy city,[h] had him stand[i] on the highest point[j] of the temple, 6 and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’[k] and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’”[l] 7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’”[m] 8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur.[n] 9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship[o] me.” 10 Then Jesus said to him, “Go away,[p] Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’”[q] 11 Then the devil left him, and angels[r] came and began ministering to his needs.

Preaching in Galilee

12 Now when Jesus[s] heard that John[t] had been imprisoned,[u] he went into Galilee.

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Footnotes

  1. Matthew 4:1 tn Or “desert.”sn The Judean Wilderness (or Judean Desert) is a geographical feature extending from the mountains of Judea in the west to the Dead Sea in the east. It is a relatively small desert, covering only about 600 square miles (roughly 1,500 square km). The Judean Wilderness is characterized by breathtaking panoramas: mountains, cliffs, chalk hills, and plateaus are interrupted by riverbeds and canyons, some of which are up to 1,500 feet (500 m) deep. Some of the rivers are seasonal streams and some have water all year round. The tall cliffs on the eastern edge of the desert reach a height of 1,000 feet (300 m) above the shore of the Dead Sea. The Judean Wilderness is close to Jerusalem and sparsely populated with few settlements around its edges. It is known for its rugged and desolate landscape, which has provided a refuge and hiding place for rebels and zealots throughout history, as well as solitude for monks and hermits.
  2. Matthew 4:2 tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”
  3. Matthew 4:3 tn Grk “say that these stones should become bread.”
  4. Matthew 4:4 tn Grk “answering, he said.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of the phrase has been changed for clarity.
  5. Matthew 4:4 tn Or “a person.” Greek ὁ ἄνθρωπος (ho anthrōpos) is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
  6. Matthew 4:4 tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).
  7. Matthew 4:4 sn A quotation from Deut 8:3.
  8. Matthew 4:5 sn The order of the second and third temptations are reversed in Luke’s account (4:5-12) from the order given in Matthew. Scholars differ on which account represents the original order of the temptations, but it seems likely that whichever is original, the other was changed by the author of that gospel for literary reasons.
  9. Matthew 4:5 tn Grk “and he stood him.”
  10. Matthew 4:5 sn What the highest point of the temple refers to is unclear. Perhaps the most popular suggestion is that the word refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. Others have suggested the reference could be to the roof of the temple or a projection of the roof; still others see a reference to the lintel of the temple’s high gate, or a tower in the temple courts. The Greek word itself could be literally translated “winglet” (a diminutive of the Greek word for “wing”) which may have been chosen as a wordplay on the reference to safety under the “wings” of God in Ps 91:4, the same psalm quoted by the devil in the following verse.
  11. Matthew 4:6 sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage). Ps 91 addresses one who has sought shelter in the Lord and assures him that God will protect him from danger. As Jesus points out in his reply, however, this protection does not extend to cases where the intent is to put the Lord to the test.
  12. Matthew 4:6 sn A quotation from Ps 91:12.
  13. Matthew 4:7 sn A quotation from Deut 6:16.
  14. Matthew 4:8 tn Grk “glory.”
  15. Matthew 4:9 tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
  16. Matthew 4:10 tc The majority of witnesses (C2 D L Z Γ 33 1241 1424 M) have “behind me” (ὀπίσω μου; opisō mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*vid K P W Δ 0233 ƒ1, 13 565 579* 700). Thus, both externally and internally, the shorter reading is strongly preferred.
  17. Matthew 4:10 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion in the Greek text of the NT not found in either the Hebrew or Greek (LXX) text of the OT.
  18. Matthew 4:11 tn Grk “and behold, angels.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  19. Matthew 4:12 tn Grk “he.”
  20. Matthew 4:12 sn A reference to John the Baptist.
  21. Matthew 4:12 tn Or “arrested,” “taken into custody” (see L&N 37.12).
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Isaiah 9:1-2
New English Translation

9 1 (8:23)[a] The gloom will be dispelled for those who were anxious.[b]

In earlier times he[c] humiliated
the land of Zebulun,
and the land of Naphtali;[d]
but now he brings honor[e]
to the way of the sea,
the region beyond the Jordan,
and Galilee of the nations.[f]
2 (9:1) The people walking in darkness
see a bright light;[g]
light shines
on those who live in a land of deep darkness.[h]

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Footnotes

  1. Isaiah 9:1 sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
  2. Isaiah 9:1 tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (loʾ, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment.
  3. Isaiah 9:1 tn The Lord must be understood as the subject of the two verbs in this verse.
  4. Isaiah 9:1 sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733 b.c., when Tiglath-Pileser III annexed much of Israel’s territory and reduced Samaria to a puppet state.
  5. Isaiah 9:1 tn Heb “Just as in earlier times he humiliated…, [in] the latter times he has brought honor.” The main verbs in vv. 1b-4 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.
  6. Isaiah 9:1 sn These three geographical designations may refer to provinces established by the Assyrians in 734-733 b.c. The “way of the sea” is the province of Dor, along the Mediterranean coast, the “region beyond the Jordan” is the province of Gilead in Transjordan, and “Galilee of the nations” (a title that alludes to how the territory had been overrun by foreigners) is the province of Megiddo located west of the Sea of Galilee. See Y. Aharoni, Land of the Bible, 374.
  7. Isaiah 9:2 sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).
  8. Isaiah 9:2 tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means “darkness.” The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4.
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Matthew 4:17-22
New English Translation

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

The Call of the Disciples

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

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Footnotes

  1. Matthew 4:17 tn Grk “to preach and to say.” The second of the two Greek infinitives (“to say”) is redundant in English and is not included in the translation.
  2. Matthew 4:18 tn Here δέ (de) has not been translated.
  3. Matthew 4:18 tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.
  4. Matthew 4:19 tn The Greek term ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women, thus “people.”sn The kind of fishing envisioned was net—not line—fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point in using the analogy may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to rescue them from eternal destruction and to give them new life.
  5. Matthew 4:20 tn Here δέ (de) has not been translated.
  6. Matthew 4:20 sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
  7. Matthew 4:21 tn Or “in their boat.” The phrase ἐν τῷ πλοίῳ (en tō ploiō) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark (unlike Matthew) assumes a certain preunderstanding on the part of his readers about the first four disciples and hence in Mark the translation “their boat” is justified (Mark 1:19; cf. also Mark 1:20 in which the “hired men” indicates that Zebedee’s family owned the boats)sn In 1986 following a period of drought and low lake levels, a fishing boat from the first century was discovered on the western shore of the Sea of Galilee. It was excavated and preserved and can now be seen in the Yigal Allon Museum in Kibbutz Ginosar north of Tiberias. The remains of the boat are 27 ft (8.27 m) long and 7.5 ft (2.3 m) wide; it could be rowed by four rowers and had a mast for a sail. The boat is now known as the “Jesus boat” or the “Sea of Galilee boat” although there is no known historical connection of any kind with Jesus or his disciples. However, the boat is typical for the period and has provided archaeologists with much information about design and construction of boats on the Sea of Galilee in the first century.
  8. Matthew 4:21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  9. Matthew 4:22 tn Here δέ (de) has not been translated.
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