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Ezra 7
New English Translation

The Arrival of Ezra

7 Now after these things had happened, during the reign of King Artaxerxes[a] of Persia, Ezra came up from Babylon.[b] Ezra was the son of Seraiah, who was the son of Azariah, who was the son of Hilkiah, 2 who was the son of Shallum, who was the son of Zadok, who was the son of Ahitub, 3 who was the son of Amariah, who was the son of Azariah, who was the son of Meraioth, 4 who was the son of Zerahiah, who was the son of Uzzi, who was the son of Bukki, 5 who was the son of Abishua, who was the son of Phinehas, who was the son of Eleazar, who was the son of Aaron the chief priest. 6 This Ezra is the one who came up from Babylon. He was a scribe who was skilled in the law of Moses which the Lord God of Israel had given. The king supplied him with everything he requested, for the hand of the Lord his God was on him. 7 In the seventh year of King Artaxerxes, Ezra brought up[c] to Jerusalem some of the Israelites and some of the priests, the Levites, the attendants, the gatekeepers, and the temple servants. 8 He entered Jerusalem in the fifth month of the seventh year of the king. 9 On the first day of the first month he had determined to make[d] the ascent from Babylon, and on the first day of the fifth month he arrived at Jerusalem,[e] for the good hand of his God was on him. 10 Now Ezra had dedicated himself[f] to the study of the law of the Lord, to its observance, and to teaching[g] its statutes and judgments in Israel.

Artaxerxes Gives Official Endorsement to Ezra’s Mission

11 What follows[h] is a copy of the letter that King Artaxerxes gave to Ezra the priestly scribe.[i] Ezra was[j] a scribe in matters pertaining to the commandments of the Lord and his statutes over Israel:

12 [k] “Artaxerxes, king of kings, to Ezra the priest, a scribe of the law of the God of heaven:[l] 13 I have now issued a decree[m] that anyone in my kingdom from the people of Israel—even the priests and Levites—who wishes to do so may go up with you to Jerusalem. 14 You are authorized[n] by the king and his seven advisers to inquire concerning Judah and Jerusalem, according to the law of your God which is in your possession,[o] 15 and to bring silver and gold which the king and his advisers have freely contributed to the God of Israel, who resides in Jerusalem, 16 along with all the silver and gold that you may collect[p] throughout all the province of Babylon and the contributions of the people and the priests for the temple of their God which is in Jerusalem. 17 With this money you should be sure to purchase bulls, rams, and lambs, along with the appropriate[q] meal offerings and libations. You should bring them to the altar of the temple of your God which is in Jerusalem. 18 You may do whatever seems appropriate to you and your colleagues[r] with the rest of the silver and the gold, in keeping with the will of your God. 19 Deliver to[s] the God of Jerusalem the vessels that are given to you for the service of the temple of your God. 20 The rest of the needs for the temple of your God that you may have to supply,[t] you may do so from the royal treasury.

21 “I, King Artaxerxes, hereby issue orders to all the treasurers of[u] Trans-Euphrates, that you precisely execute all that Ezra the priestly scribe of the law of the God of heaven may request of you— 22 up to 100 talents of silver, 100 cors of wheat, 100 baths of wine, 100 baths of olive oil,[v] and unlimited[w] salt. 23 Everything that the God of heaven has required should be precisely done for the temple of the God of heaven. Why should there be wrath[x] against the empire of the king and his sons? 24 Furthermore, be aware of the fact[y] that you have no authority to impose tax, tribute, or toll on any of the priests, the Levites, the musicians, the doorkeepers, the temple servants, or the attendants at the temple of this God.

25 “Now you, Ezra, in keeping with the wisdom of your God which you possess,[z] appoint judges[aa] and court officials who can arbitrate cases on behalf of all the people who are in Trans-Euphrates who know the laws of your God. Those who do not know this law should be taught. 26 Everyone who does not observe both the law of your God and the law of the king will be completely[ab] liable to the appropriate penalty, whether it is death or banishment or confiscation of property or detainment in prison.”

27 [ac] Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem! 28 He has also conferred his favor on me before the king, his advisers, and all the influential leaders of the king. I gained strength as the hand of the Lord my God was on me, and I gathered leaders from Israel to go up with me.

Footnotes

  1. Ezra 7:1 sn If the Artaxerxes of Ezra 7:1 is Artaxerxes I Longimanus (ca. 464-423 b.c.), Ezra must have arrived in Jerusalem ca. 458 b.c., since Ezra 7:7-8 connects the time of his arrival to the seventh year of the king. The arrival of Nehemiah is then linked to the twentieth year of the king (Neh 1:1), or ca. 445 b.c. Some scholars, however, have suggested that Ezra 7:7 should be read as “the thirty-seventh year” rather than “the seventh year.” This would have Ezra coming to Jerusalem after, rather than before, the arrival of Nehemiah. Others have taken the seventh year of Ezra 7:7-8 to refer not to Artaxerxes I but to Artaxerxes II, who ruled ca. 404-358 b.c. In this understanding Ezra would have returned to Jerusalem ca. 398 b.c., a good many years after the return of Nehemiah. Neither of these views is certain, however, and it seems better to retain the traditional understanding of the chronological sequence of returns by Ezra and Nehemiah. With this understanding there is a gap of about fifty-eight years between chapter six, which describes the dedication of the temple in 516 b.c., and chapter seven, which opens with Ezra’s coming to Jerusalem in 458 b.c.
  2. Ezra 7:1 tn The words “came up from Babylon” do not appear in the Hebrew text until v. 6. They have been supplied here for the sake of clarity.
  3. Ezra 7:7 tc The translation reads the Hiphil singular וַיַּעֲל (vayyaʿal, “he [Ezra] brought up”) rather than the Qal plural וַיַּעַלוּ (vayyaʿalu, “they came up”) of the MT.tn Heb “he brought”; the referent (Ezra) has been specified in the translation for clarity.
  4. Ezra 7:9 tc The translation reads יִסַּד (yissad, “he appointed” [= determined]) rather than the reading יְסֻד (yesud, “foundation”) of the MT. (The words “to make” are supplied in the translation for clarity and for stylistic reasons.)
  5. Ezra 7:9 sn Apparently it took the caravan almost four months to make the 500 mile journey.
  6. Ezra 7:10 tn Heb “established his heart.”
  7. Ezra 7:10 tn Heb “to do and to teach.” The expression may be a hendiadys, in which case it would have the sense of “effectively teaching.”
  8. Ezra 7:11 tn Heb “this.”
  9. Ezra 7:11 tn Heb “the priest, the scribe.” So also in v. 21.
  10. Ezra 7:11 tn The words “Ezra was” are not in the Hebrew text but have been added in the translation for clarity.
  11. Ezra 7:12 sn Ezra 7:12-26 is written in Aramaic rather than Hebrew.
  12. Ezra 7:12 tn The verse ends with גְּמִיר וּכְעֶנֶת (gemir ukheʿenet) meaning “completed and now” or “perfect and now.” Some take the masculine form גְּמִיר (gemir) to apply to Ezra, as an expert scribe (Youngs, Holman, Darby). Many others take it as an abbreviated greeting “perfect (peace)” (KJV, NASB, ESV). Some simply render “Greetings” (NIV). The second term “and now” is understood either as beginning the letter’s text, i.e., that it belongs in the next verse (ESV), or as a form of “et cetera” meaning that the full introduction, whether of Ezra’s titles or of a lengthier list of greetings was deliberately omitted as extraneous to Ezra’s purposes here. The LXX interprets it as an introduction, “the message and answer are completed.”
  13. Ezra 7:13 tn Heb “from me is placed a decree.” So also in v. 21.
  14. Ezra 7:14 tn Aram “sent.”
  15. Ezra 7:14 tn Aram “in your hand.”
  16. Ezra 7:16 tn Aram “find.”
  17. Ezra 7:17 tn Aram “their meal offerings and their libations.”
  18. Ezra 7:18 tn Aram “brothers.”
  19. Ezra 7:19 tn Or “before.”
  20. Ezra 7:20 tn Aram “may fall to you to give.”
  21. Ezra 7:21 tn Aram “who are in.”
  22. Ezra 7:22 tc The translation reads מְשַׁח בַּתִּין (meshakh battin) rather than מְשַׁח בַּתִּין (battin meshakh) of the MT.
  23. Ezra 7:22 tn Aram “he did not write.”
  24. Ezra 7:23 tn The Aramaic word used here for “wrath” (קְצַף, qetsaf; cf. Heb קָצַף, qatsaf) is usually used in the Hebrew Bible for God’s anger as opposed to human anger (but contra Eccl 5:17 [MT 5:16]; Esth 1:18; 2 Kgs 3:27). The fact that this word is used in v. 23 may have theological significance, pointing to the possibility of divine judgment if the responsible parties should fail to make available these provisions for the temple.
  25. Ezra 7:24 tn Aram “we are making known to you.”
  26. Ezra 7:25 tn Aram “in your hand.”
  27. Ezra 7:25 tc For the MT reading שָׁפְטִין (shoftim, “judges”) the LXX uses the noun γραμματεῖς (grammateis, “scribes”).
  28. Ezra 7:26 tn On the meaning of this word see HALOT 1820-21 s.v. אָסְפַּרְנָא; E. Vogt, Lexicon linguae aramaicae, 14.
  29. Ezra 7:27 sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.
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Ezra 8
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Romans 16
New English Translation

Personal Greetings

16 Now I commend to you our sister Phoebe, who is a servant[a] of the church in Cenchrea, 2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

3 Greet Prisca and Aquila,[b] my fellow workers in Christ Jesus, 4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them. 5 Also greet the church in their house. Greet my dear friend Epenetus,[c] who was the first convert[d] to Christ in the province of Asia.[e] 6 Greet Mary, who has worked very hard for you. 7 Greet Andronicus and Junia,[f] my compatriots[g] and my fellow prisoners. They are well known[h] to the apostles,[i] and they were in Christ before me. 8 Greet Ampliatus, my dear friend in the Lord. 9 Greet Urbanus, our fellow worker in Christ, and my good friend Stachys. 10 Greet Apelles, who is approved in Christ. Greet those who belong to the household of Aristobulus. 11 Greet Herodion, my compatriot.[j] Greet those in the household of Narcissus who are in the Lord. 12 Greet Tryphena[k] and Tryphosa, laborers in the Lord. Greet my dear friend[l] Persis, who has worked hard in the Lord. 13 Greet Rufus, chosen in the Lord, and his mother who was also a mother to me.[m] 14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers and sisters[n] with them. 15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the believers[o] who are with them. 16 Greet one another with a holy kiss. All the churches of Christ greet you.

17 Now I urge you, brothers and sisters,[p] to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them! 18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds[q] of the naive. 19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil. 20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

21 Timothy, my fellow worker, greets you; so do Lucius, Jason, and Sosipater, my compatriots.[r] 22 I, Tertius, who am writing this letter, greet you in the Lord. 23 Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.[s]

25 [t] Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, 26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith— 27 to the only wise God, through Jesus Christ, be glory forever! Amen.

Footnotes

  1. Romans 16:1 tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.
  2. Romans 16:3 sn On Prisca and Aquila see also Acts 18:2, 18, 26; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. Paul uses the name Prisca, while the author of Acts uses the diminutive form of the name Priscilla.
  3. Romans 16:5 sn The spelling Epenetus is also used by NIV, NLT; the name is alternately spelled Epaenetus (NASB, NKJV, NRSV).
  4. Romans 16:5 tn Grk “firstfruit.” This is a figurative use referring to Epenetus as the first Christian convert in the region.
  5. Romans 16:5 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
  6. Romans 16:7 tn Or “Junias.” sn The feminine name Junia, though common in Latin, is quite rare in Greek (apparently only three instances of it occur in Greek literature outside Rom 16:7, according to the data in the TLG [D. Moo, Romans [NICNT], 922]). The masculine Junias (as a contraction for Junianas), however, is rarer still: Only one instance of the masculine name is known in extant Greek literature (Epiphanius mentions Junias in his Index discipulorum 125). Further, since there are apparently other husband-wife teams mentioned in this salutation (Prisca and Aquila [v. 3], Philologus and Julia [v. 15]), it might be natural to think of Junia as a feminine name. (This ought not be pressed too far, however, for in v. 12 all three individuals are women [though the first two are linked together], and in vv. 9-11 all the individuals are men.) In Greek only a difference of accent distinguishes between Junias (male) and Junia (female). If it refers to a woman, it is possible (1) that she had the gift of apostleship (not the office), or (2) that she was not an apostle but along with Andronicus was esteemed by (or among) the apostles. As well, the term “prominent” probably means “well known,” suggesting that Andronicus and Junia(s) were well known to the apostles (see note on the phrase “well known” which follows).
  7. Romans 16:7 tn Or “kinsmen,” “relatives,” “fellow countrymen.”
  8. Romans 16:7 tn Or “prominent, outstanding, famous.” The term ἐπίσημος (episēmos) is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.
  9. Romans 16:7 tn Or “among the apostles.” See discussion in the note on “well known” for these options.
  10. Romans 16:11 tn Or “kinsman,” “relative,” “fellow countryman.”
  11. Romans 16:12 sn The spelling Tryphena is also used by NIV, NKJV, NLT; the name is alternately spelled Tryphaena (NASB, NRSV).
  12. Romans 16:12 tn Grk “Greet the beloved.”
  13. Romans 16:13 tn Grk “and his mother and mine.”
  14. Romans 16:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  15. Romans 16:15 tn Grk “saints.”
  16. Romans 16:17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  17. Romans 16:18 tn Grk “hearts.”
  18. Romans 16:21 tn Grk “kinsmen, relatives, fellow countrymen.”
  19. Romans 16:23 tc Most mss (D [F G 629 without “Jesus Christ”] Ψ [630] 1175 1241 1505 1881 M al) include here 16:24 “The grace of our Lord Jesus Christ be with all of you. Amen.” Other mss (P 33 104 365) include the verse after 16:27. The verse is entirely lacking in P46, 61 א A B C 81 1739 2464 co. The strength of the external evidence, combined with uncertainty in other mss over where the verse should be located and the fact that it is a repetition of v. 20b, strongly favors omission of the verse. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  20. Romans 16:25 tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (P61 א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209vid M), or (3) after 15:33 (P46). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hiermss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans—a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23 and that v. 24 is not authentic. For a full discussion, see TCGNT 470-73.
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Matthew 17
New English Translation

The Transfiguration

17 Six days later[a] Jesus took with him Peter, James, and John the brother of James,[b] and led them privately up a high mountain. 2 And he was transfigured before them.[c] His[d] face shone like the sun, and his clothes became white as light. 3 Then Moses[e] and Elijah[f] also appeared before them, talking with him. 4 So[g] Peter said[h] to Jesus, “Lord, it is good for us to be here. If you want, I will make[i] three shelters[j]—one for you, one for Moses, and one for Elijah.” 5 While he was still speaking, a[k] bright cloud[l] overshadowed[m] them, and a voice from the cloud said,[n] “This is my one dear Son,[o] in whom I take great delight. Listen to him!”[p] 6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground.[q] 7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 8 When[r] they looked up, all they saw was Jesus alone.

9 As they were coming down from the mountain, Jesus commanded them,[s] “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 10 The disciples asked him,[t] “Why then do the experts in the law[u] say that Elijah must come first?” 11 He[v] answered, “Elijah does indeed come first and will restore all things. 12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In[w] the same way, the Son of Man will suffer at their hands.” 13 Then the disciples understood that he was speaking to them about John the Baptist.

The Disciples’ Failure to Heal

14 When[x] they came to the crowd, a man came to him, knelt before him, 15 and said, “Lord, have mercy on my son, because he has seizures[y] and suffers terribly, for he often falls into the fire and into the water. 16 I brought him to your disciples, but[z] they were not able to heal him.” 17 Jesus answered,[aa] “You[ab] unbelieving[ac] and perverse generation! How much longer must I be with you? How much longer must I endure[ad] you?[ae] Bring him here to me.” 18 Then[af] Jesus rebuked[ag] the demon and it came out of him, and the boy was healed from that moment. 19 Then the disciples came[ah] to Jesus privately and said, “Why couldn’t we cast it out?” 20 He told them, “It was because of your little faith. I tell you the truth,[ai] if you have faith the size of[aj] a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing[ak] will be impossible for you.”[al]

Second Prediction of Jesus’ Death and Resurrection

22 When[am] they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men.[an] 23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.

The Temple Tax

24 After[ao] they arrived in Capernaum,[ap] the collectors of the temple tax[aq] came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?” 25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first,[ar] “What do you think, Simon? From whom do earthly kings collect tolls or taxes—from their sons[as] or from foreigners?” 26 After he said, “From foreigners,” Jesus said to him, “Then the sons[at] are free. 27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin.[au] Take that and give it to them for me and you.”

Footnotes

  1. Matthew 17:1 tn Grk “And after six days.”
  2. Matthew 17:1 tn Grk “John his brother” with “his” referring to James.
  3. Matthew 17:2 sn In 1st century Judaism and in the NT, it was believed that the righteous would be given new, glorified bodies in order to enter heaven (cf. 1 Cor 15:42-49; 2 Cor 5:1-10). This transformation meant that the righteous will share the glory of God. The account of Jesus’ transfiguration here recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34:28-35. So the disciples saw Jesus transfigured, and they were getting a private preview of the great glory that Jesus would have following his exaltation.
  4. Matthew 17:2 tn Here καί (kai) has not been translated.
  5. Matthew 17:3 tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  6. Matthew 17:3 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
  7. Matthew 17:4 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
  8. Matthew 17:4 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
  9. Matthew 17:4 tc Instead of the singular future indicative ποιήσω (poiēsō, “I will make”), most witnesses (C3 D L W Γ Δ Θ [Φ] 0281 ƒ[1],13 33 1241 1424 M lat sy co) have the plural aorist subjunctive ποιήσωμεν (poiēsōmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is likely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700* as well as some versional and patristic witnesses) have ποιήσω. It is thus more likely that the singular verb is authentic.
  10. Matthew 17:4 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.
  11. Matthew 17:5 tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  12. Matthew 17:5 sn This cloud is the cloud of God’s presence and the voice is his as well.
  13. Matthew 17:5 tn Or “surrounded.”
  14. Matthew 17:5 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
  15. Matthew 17:5 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
  16. Matthew 17:5 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
  17. Matthew 17:6 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
  18. Matthew 17:8 tn Here δέ (de) has not been translated.
  19. Matthew 17:9 tn Grk “Jesus commanded them, saying.” The participle λέγων (legōn) is redundant and has not been translated.
  20. Matthew 17:10 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
  21. Matthew 17:10 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
  22. Matthew 17:11 tn Grk “And answering, he said.” This has been simplified in the translation.
  23. Matthew 17:12 tn Here καί (kai) has not been translated.
  24. Matthew 17:14 tn Here καί (kai) has not been translated.
  25. Matthew 17:15 tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
  26. Matthew 17:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  27. Matthew 17:17 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
  28. Matthew 17:17 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
  29. Matthew 17:17 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
  30. Matthew 17:17 tn Or “put up with.” See Num 11:12; Isa 46:4.
  31. Matthew 17:17 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
  32. Matthew 17:18 tn Here καί (kai) has been translated as “Then.”
  33. Matthew 17:18 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  34. Matthew 17:19 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselthontes) has been translated as a finite verb to make the sequence of events clear in English.
  35. Matthew 17:20 tn Grk “For truly (ἀμήν, amēn), I say to you.” Here γάρ (gar) has not been translated.
  36. Matthew 17:20 tn Grk “faith as,” “faith like.”
  37. Matthew 17:20 tn Here καί (kai) has not been translated.
  38. Matthew 17:20 tc Many significant mss (א* B Θ 0281 33 579 892* e ff1 sys,c sa) do not include 17:21 “But this kind does not go out except by prayer and fasting.” The verse is included in א2 C D L W Γ Δ ƒ1, 13 565 579 700 1241 1424 M al lat sy(p),h, but is almost certainly not original. As Metzger notes, “Since there is no satisfactory reason why the passage, if originally present in Matthew, should have been omitted in a wide variety of witnesses, and since copyists frequently inserted material derived from another Gospel, it appears that most manuscripts have been assimilated to the parallel in Mk 9.29” (TCGNT 35). The present translation follows NA28 in omitting the verse number as well, a procedure also followed by a number of other modern translations.
  39. Matthew 17:22 tn Here δέ (de) has not been translated.
  40. Matthew 17:22 tn The plural Greek term ἀνθρώπων (anthrōpōn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
  41. Matthew 17:24 tn Here δέ (de) has not been translated.
  42. Matthew 17:24 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  43. Matthew 17:24 tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didrachmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).
  44. Matthew 17:25 tn Grk “spoke first to him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  45. Matthew 17:25 sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.
  46. Matthew 17:26 sn See the note on the phrase their sons in the previous verse.
  47. Matthew 17:27 sn The four drachma coin was a stater (στατήρ, statēr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).
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