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Genesis 46-47 New American Bible (Revised Edition) (NABRE)

Chapter 46

Migration to Egypt. [a]Israel set out with all that was his. When he arrived at Beer-sheba, he offered sacrifices to the God of his father Isaac. There God, speaking to Israel in a vision by night, called: Jacob! Jacob! He answered, “Here I am.” Then he said: I am God,[b] the God of your father. Do not be afraid to go down to Egypt, for there I will make you a great nation. I will go down to Egypt with you and I will also bring you back here, after Joseph has closed your eyes.

So Jacob departed from Beer-sheba, and the sons of Israel put their father and their wives and children on the wagons that Pharaoh had sent to transport him. They took with them their livestock and the possessions they had acquired in the land of Canaan. So Jacob and all his descendants came to Egypt. His sons and his grandsons, his daughters and his granddaughters—all his descendants—he took with him to Egypt.

These are the names of the Israelites, Jacob and his children, who came to Egypt.

Reuben, Jacob’s firstborn, [c]and the sons of Reuben: Hanoch, Pallu, Hezron, and Carmi. 10 The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, son of a Canaanite woman. 11 The sons of Levi: Gershon, Kohath, and Merari. 12 The sons of Judah: Er, Onan, Shelah, Perez, and Zerah—but Er and Onan had died in the land of Canaan; and the sons of Perez were Hezron and Hamul. 13 The sons of Issachar: Tola, Puah, Jashub, and Shimron. 14 The sons of Zebulun: Sered, Elon, and Jahleel. 15 These were the sons whom Leah bore to Jacob in Paddan-aram, along with his daughter Dinah—thirty-three persons in all, sons and daughters.

16 The sons of Gad: Zephon, Haggi, Shuni, Ezbon, Eri, Arod, and Areli. 17 The sons of Asher: Imnah, Ishvah, Ishvi, and Beriah, with their sister Serah; and the sons of Beriah: Heber and Malchiel. 18 These are the children of Zilpah, whom Laban had given to his daughter Leah; these she bore to Jacob—sixteen persons in all.

19 The sons of Jacob’s wife Rachel: Joseph and Benjamin. 20 In the land of Egypt Joseph became the father of Manasseh and Ephraim, whom Asenath, daughter of Potiphera, priest of Heliopolis, bore to him. 21 The sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ahiram, Shupham, Hupham, and Ard. 22 These are the sons whom Rachel bore to Jacob—fourteen persons in all.

23 The sons of Dan: Hushim. 24 The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem. 25 These are the sons of Bilhah, whom Laban had given to his daughter Rachel; these she bore to Jacob—seven persons in all.

26 Jacob’s people who came to Egypt—his direct descendants, not counting the wives of Jacob’s sons—numbered sixty-six persons in all. 27 Together with Joseph’s sons who were born to him in Egypt—two persons—all the people comprising the household of Jacob who had come to Egypt amounted to seventy persons[d] in all.

28 Israel had sent Judah ahead to Joseph, so that he might meet him in Goshen. On his arrival in the region of Goshen, 29 Joseph prepared his chariot and went up to meet his father Israel in Goshen. As soon as Israel made his appearance, Joseph threw his arms around him and wept a long time on his shoulder. 30 And Israel said to Joseph, “At last I can die, now that I have seen for myself that you are still alive.”

31 Joseph then said to his brothers and his father’s household: “I will go up and inform Pharaoh, telling him: ‘My brothers and my father’s household, whose home is in the land of Canaan, have come to me. 32 The men are shepherds, having been owners of livestock;[e] and they have brought with them their flocks and herds, as well as everything else they own.’ 33 So when Pharaoh summons you and asks what your occupation is, 34 you must answer, ‘We your servants, like our ancestors, have been owners of livestock from our youth until now,’ in order that you may stay in the region of Goshen, since all shepherds are abhorrent to the Egyptians.”

Chapter 47

Settlement in Goshen. Joseph went and told Pharaoh, “My father and my brothers have come from the land of Canaan, with their flocks and herds and everything else they own; and they are now in the region of Goshen.” He then presented to Pharaoh five of his brothers whom he had selected from their full number. When Pharaoh asked them, “What is your occupation?” they answered, “We, your servants, like our ancestors, are shepherds. We have come,” they continued, “in order to sojourn in this land, for there is no pasture for your servants’ flocks, because the famine has been severe in the land of Canaan. So now please let your servants settle in the region of Goshen.” Pharaoh said to Joseph, “Now that your father and your brothers have come to you, the land of Egypt is at your disposal; settle your father and brothers in the pick of the land. Let them settle in the region of Goshen. And if you know of capable men among them, put them in charge of my livestock.” Then Joseph brought his father Jacob and presented him to Pharaoh. And Jacob blessed Pharaoh. Then Pharaoh asked Jacob, “How many years have you lived?” Jacob replied: “The years I have lived as a wayfarer amount to a hundred and thirty. Few and hard have been these years of my life, and they do not compare with the years that my ancestors lived as wayfarers.”[f] 10 Then Jacob blessed Pharaoh and withdrew from his presence.

11 Joseph settled his father and brothers and gave them a holding in Egypt on the pick of the land, in the region of Rameses,[g] as Pharaoh had ordered. 12 And Joseph provided food for his father and brothers and his father’s whole household, down to the youngest.

Joseph’s Land Policy. 13 Since there was no food in all the land because of the extreme severity of the famine, and the lands of Egypt and Canaan were languishing from hunger, 14 Joseph gathered in, as payment for the grain that they were buying, all the money that was to be found in Egypt and Canaan, and he put it in Pharaoh’s house. 15 When all the money in Egypt and Canaan was spent, all the Egyptians came to Joseph, pleading, “Give us food! Why should we perish in front of you? For our money is gone.” 16 “Give me your livestock if your money is gone,” replied Joseph. “I will give you food in return for your livestock.” 17 So they brought their livestock to Joseph, and he gave them food in exchange for their horses, their flocks of sheep and herds of cattle, and their donkeys. Thus he supplied them with food in exchange for all their livestock in that year. 18 That year ended, and they came to him in the next one and said: “We cannot hide from my lord that, with our money spent and our livestock made over to my lord, there is nothing left to put at my lord’s disposal except our bodies and our land. 19 Why should we and our land perish before your very eyes? Take us and our land in exchange for food, and we will become Pharaoh’s slaves and our land his property; only give us seed, that we may survive and not perish, and that our land may not turn into a waste.”

20 So Joseph acquired all the land of Egypt for Pharaoh. Each of the Egyptians sold his field, since the famine weighed heavily upon them. Thus the land passed over to Pharaoh, 21 and the people were reduced to slavery, from one end of Egypt’s territory to the other. 22 Only the priests’ lands Joseph did not acquire. Since the priests had a fixed allowance from Pharaoh and lived off the allowance Pharaoh had granted them, they did not have to sell their land.

23 Joseph told the people: “Now that I have acquired you and your land for Pharaoh, here is your seed for sowing the land. 24 But when the harvest is in, you must give a fifth of it to Pharaoh, while you keep four-fifths as seed for your fields and as food for yourselves and your households and as food for your children.” 25 “You have saved our lives!” they answered. “We have found favor with my lord; now we will be Pharaoh’s slaves.” 26 Thus Joseph made it a statute for the land of Egypt, which is still in force, that a fifth of its produce should go to Pharaoh. Only the land of the priests did not pass over to Pharaoh.

Israel Blesses Ephraim and Manasseh. 27 Thus Israel settled in the land of Egypt, in the region of Goshen. There they acquired holdings, were fertile, and multiplied greatly. 28 [h]Jacob lived in the land of Egypt for seventeen years; the span of his life came to a hundred and forty-seven years. 29 When the time approached for Israel to die, he called his son Joseph and said to him: “If it pleases you, put your hand under my thigh as a sign of your enduring fidelity to me; do not bury me in Egypt. 30 When I lie down with my ancestors, take me out of Egypt and bury me in their burial place.” “I will do as you say,” he replied. 31 But his father demanded, “Swear it to me!” So Joseph swore to him. Then Israel bowed at the head of the bed.[i]

Footnotes:

  1. 46:1–47:26 Jacob and his family settle in Egypt. Joseph’s economic policies.
  2. 46:3 I am God: more precisely according to the Hebrew text, “I am El.” “El” is here a divine name, not the common noun “god.”
  3. 46:9–27 This genealogical list is based on the clan lists (Nm 26:5–50) from the Mosaic period.
  4. 46:27 Seventy persons: it is difficult to get this exact number by adding up the persons mentioned in the preceding genealogies. One might assume it refers to Jacob and sixty-nine descendants, excluding Er and Onan but including Dinah. Ex 1:5 repeats the number but excludes Jacob. Dt 10:22 refers to seventy persons descending to Egypt. The best solution is to take the number as expressing totality. Since there are seventy nations in chap. 10, it is likely that the text is drawing a parallel between the two entities and suggesting that Israel “represents” the nations before God.
  5. 46:32 Owners of livestock: the phrase occurs only here and in v. 34. The difference between this term and “shepherds” is not clear, for the brothers do not mention it to Pharaoh in 47:3.
  6. 47:9 Wayfarer…wayfarers: human beings are merely sojourners on earth; cf. Ps 39:13.
  7. 47:11 The region of Rameses: same as the region of Goshen; see note on 45:10.
  8. 47:28–50:26 Supplements to the Joseph story. Most of the material in this section centers on Jacob—his blessing of Joseph’s sons, his farewell testament, and his death and burial in Canaan. Only the last verses (50:15–26) redirect attention to Jacob’s sons, the twelve brothers; they are assured that the reconciliation will not collapse after the death of the patriarch.
  9. 47:31 Israel bowed at the head of the bed: meaning perhaps that he gave a nod of assent and appreciation as he lay on his bed. The oath and gesture are the same as Abraham’s in 24:2. Israel’s bowing here suggests the fulfillment of Joseph’s dreams in 37:9–10, when parents and brothers bowed down to Joseph (cf. 42:6; 43:26). By using different vowels for the Hebrew word for “bed,” the Greek version translated it as “staff,” and understood the phrase to mean that he bowed in worship, leaning on the top of his staff; it is thus quoted in Hb 11:21.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Psalm 29 New American Bible (Revised Edition) (NABRE)

Psalm 29[a]

The Lord of Majesty Acclaimed as King of the World

A psalm of David.

I

Give to the Lord, you sons of God,[b]
    give to the Lord glory and might;
Give to the Lord the glory due his name.
    Bow down before the Lord’s holy splendor!

II

The voice of the Lord[c] is over the waters;
    the God of glory thunders,
    the Lord, over the mighty waters.
The voice of the Lord is power;
    the voice of the Lord is splendor.
The voice of the Lord cracks the cedars;
    the Lord splinters the cedars of Lebanon,
Makes Lebanon leap like a calf,
    and Sirion[d] like a young bull.
The voice of the Lord strikes with fiery flame;
    the voice of the Lord shakes the desert;
    the Lord shakes the desert of Kadesh.
[e]The voice of the Lord makes the deer dance
    and strips the forests bare.
    All in his Temple say, “Glory!”

III

10 The Lord sits enthroned above the flood![f]
    The Lord reigns as king forever!
11 May the Lord give might to his people;[g]
    may the Lord bless his people with peace!

Footnotes:

  1. Psalm 29 The hymn invites the members of the heavenly court to acknowledge God’s supremacy by ascribing glory and might to God alone (Ps 29:1–2a, 9b). Divine glory and might are dramatically visible in the storm (Ps 29:3–9a). The storm apparently comes from the Mediterranean onto the coast of Syria-Palestine and then moves inland. In Ps 29:10 the divine beings acclaim God’s eternal kingship. The Psalm concludes with a prayer that God will impart the power just displayed to the Israelite king and through the king to Israel.
  2. 29:1 Sons of God: members of the heavenly court who served Israel’s God in a variety of capacities.
  3. 29:3 The voice of the Lord: the sevenfold repetition of the phrase imitates the sound of crashing thunder and may allude to God’s primordial slaying of Leviathan, the seven-headed sea monster of Canaanite mythology.
  4. 29:6 Sirion: the Phoenician name for Mount Hermon, cf. Dt 3:9.
  5. 29:9b–10 Having witnessed God’s supreme power (Ps 29:3–9a), the gods acknowledge the glory that befits the king of the divine and human world.
  6. 29:10 The flood: God defeated the primordial waters and made them part of the universe, cf. Ps 89:10–13; 93:3–4.
  7. 29:11 His people: God’s people, Israel.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Matthew 16 New American Bible (Revised Edition) (NABRE)

Chapter 16

The Demand for a Sign. [a]The Pharisees and Sadducees came and, to test him, asked him to show them a sign from heaven. [b]He said to them in reply, “[In the evening you say, ‘Tomorrow will be fair, for the sky is red’; and, in the morning, ‘Today will be stormy, for the sky is red and threatening.’ You know how to judge the appearance of the sky, but you cannot judge the signs of the times.] An evil and unfaithful generation seeks a sign, but no sign will be given it except the sign of Jonah.”[c] Then he left them and went away.

The Leaven of the Pharisees and Sadducees. In coming to the other side of the sea,[d] the disciples had forgotten to bring bread. Jesus said to them, “Look out, and beware of the leaven[e] of the Pharisees and Sadducees.” [f]They concluded among themselves, saying, “It is because we have brought no bread.” When Jesus became aware of this he said, “You of little faith, why do you conclude among yourselves that it is because you have no bread? Do you not yet understand, and do you not remember the five loaves for the five thousand, and how many wicker baskets you took up? 10 Or the seven loaves for the four thousand, and how many baskets you took up? 11 How do you not comprehend that I was not speaking to you about bread? Beware of the leaven of the Pharisees and Sadducees.” 12 Then they understood[g] that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

Peter’s Confession About Jesus.[h] 13 When Jesus went into the region of Caesarea Philippi[i] he asked his disciples, “Who do people say that the Son of Man is?” 14 They replied, “Some say John the Baptist,[j] others Elijah, still others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 [k]Simon Peter said in reply, “You are the Messiah, the Son of the living God.” 17 Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood[l] has not revealed this to you, but my heavenly Father. 18 And so I say to you, you are Peter, and upon this rock I will build my church,[m] and the gates of the netherworld shall not prevail against it. 19 I will give you the keys to the kingdom of heaven.[n] Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” 20 [o]Then he strictly ordered his disciples to tell no one that he was the Messiah.

The First Prediction of the Passion.[p] 21 From that time on, Jesus began to show his disciples that he[q] must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised. 22 [r]Then Peter took him aside and began to rebuke him, “God forbid, Lord! No such thing shall ever happen to you.” 23 He turned and said to Peter, “Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do.”

The Conditions of Discipleship.[s] 24 Then Jesus said to his disciples, “Whoever wishes to come after me must deny himself,[t] take up his cross, and follow me. 25 For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it.[u] 26 What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life? 27 [v]For the Son of Man will come with his angels in his Father’s glory, and then he will repay everyone according to his conduct. 28 [w]Amen, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.”

Footnotes:

  1. 16:1 A sign from heaven: see note on Mt 12:38–42.
  2. 16:2–3 The answer of Jesus in these verses is omitted in many important textual witnesses, and it is very uncertain that it is an original part of this gospel. It resembles Lk 12:54–56 and may have been inserted from there. It rebukes the Pharisees and Sadducees who are able to read indications of coming weather but not the indications of the coming kingdom in the signs that Jesus does offer, his mighty deeds and teaching.
  3. 16:4 See notes on Mt 12:39, 40.
  4. 16:5–12 Jesus’ warning his disciples against the teaching of the Pharisees and Sadducees comes immediately before his promise to confer on Peter the authority to bind and to loose on earth (Mt 16:19), an authority that will be confirmed in heaven. Such authority most probably has to do, at least in part, with teaching. The rejection of the teaching authority of the Pharisees (see also Mt 12:12–14) prepares for a new one derived from Jesus.
  5. 16:6 Leaven: see note on Mt 13:33. Sadducees: Matthew’s Marcan source speaks rather of “the leaven of Herod” (Mk 8:15).
  6. 16:7–11 The disciples, men of little faith, misunderstand Jesus’ metaphorical use of leaven, forgetting that, as the feeding of the crowds shows, he is not at a loss to provide them with bread.
  7. 16:12 After his rebuke, the disciples understand that by leaven he meant the corrupting influence of the teaching of the Pharisees and Sadducees. The evangelist probably understands this teaching as common to both groups. Since at the time of Jesus’ ministry the two differed widely on points of teaching, e.g., the resurrection of the dead, and at the time of the evangelist the Sadducee party was no longer a force in Judaism, the supposed common teaching fits neither period. The disciples’ eventual understanding of Jesus’ warning contrasts with their continuing obtuseness in the Marcan parallel (Mk 8:14–21).
  8. 16:13–20 The Marcan confession of Jesus as Messiah, made by Peter as spokesman for the other disciples (Mk 8:27–29; cf. also Lk 9:18–20), is modified significantly here. The confession is of Jesus both as Messiah and as Son of the living God (Mt 16:16). Jesus’ response, drawn principally from material peculiar to Matthew, attributes the confession to a divine revelation granted to Peter alone (Mt 16:17) and makes him the rock on which Jesus will build his church (Mt 16:18) and the disciple whose authority in the church on earth will be confirmed in heaven, i.e., by God (Mt 16:19).
  9. 16:13 Caesarea Philippi: situated about twenty miles north of the Sea of Galilee in the territory ruled by Philip, a son of Herod the Great, tetrarch from 4 B.C. until his death in A.D. 34 (see note on Mt 14:1). He rebuilt the town of Paneas, naming it Caesarea in honor of the emperor, and Philippi (“of Philip”) to distinguish it from the seaport in Samaria that was also called Caesarea. Who do people say that the Son of Man is?: although the question differs from the Marcan parallel (Mk 8:27: “Who…that I am?”), the meaning is the same, for Jesus here refers to himself as the Son of Man (cf. Mt 16:15).
  10. 16:14 John the Baptist: see Mt 14:2. Elijah: cf. Mal 3:32–34; Sir 48:10; and see note on Mt 3:4. Jeremiah: an addition of Matthew to the Marcan source.
  11. 16:16 The Son of the living God: see Mt 2:15; 3:17. The addition of this exalted title to the Marcan confession eliminates whatever ambiguity was attached to the title Messiah. This, among other things, supports the view proposed by many scholars that Matthew has here combined his source’s confession with a post-resurrectional confession of faith in Jesus as Son of the living God that belonged to the appearance of the risen Jesus to Peter; cf. 1 Cor 15:5; Lk 24:34.
  12. 16:17 Flesh and blood: a Semitic expression for human beings, especially in their weakness. Has not revealed this…but my heavenly Father: that Peter’s faith is spoken of as coming not through human means but through a revelation from God is similar to Paul’s description of his recognition of who Jesus was; see Gal 1:15–16, “…when he [God]…was pleased to reveal his Son to me….”
  13. 16:18 You are Peter, and upon this rock I will build my church: the Aramaic word kēpā’ meaning rock and transliterated into Greek as Kēphas is the name by which Peter is called in the Pauline letters (1 Cor 1:12; 3:22; 9:5; 15:4; Gal 1:18; 2:9, 11, 14) except in Gal 2:7–8 (“Peter”). It is translated as Petros (“Peter”) in Jn 1:42. The presumed original Aramaic of Jesus’ statement would have been, in English, “You are the Rock (Kēpā’) and upon this rock (kēpā’) I will build my church.” The Greek text probably means the same, for the difference in gender between the masculine noun petros, the disciple’s new name, and the feminine noun petra (rock) may be due simply to the unsuitability of using a feminine noun as the proper name of a male. Although the two words were generally used with slightly different nuances, they were also used interchangeably with the same meaning, “rock.” Church: this word (Greek ekklēsia) occurs in the gospels only here and in Mt 18:17 (twice). There are several possibilities for an Aramaic original. Jesus’ church means the community that he will gather and that, like a building, will have Peter as its solid foundation. That function of Peter consists in his being witness to Jesus as the Messiah, the Son of the living God. The gates of the netherworld shall not prevail against it: the netherworld (Greek Hadēs, the abode of the dead) is conceived of as a walled city whose gates will not close in upon the church of Jesus, i.e., it will not be overcome by the power of death.
  14. 16:19 The keys to the kingdom of heaven: the image of the keys is probably drawn from Is 22:15–25 where Eliakim, who succeeds Shebna as master of the palace, is given “the key of the House of David,” which he authoritatively “opens” and “shuts” (Is 22:22). Whatever you bind…loosed in heaven: there are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication. It is disputed whether the image of the keys and that of binding and loosing are different metaphors meaning the same thing. In any case, the promise of the keys is given to Peter alone. In Mt 18:18 all the disciples are given the power of binding and loosing, but the context of that verse suggests that there the power of excommunication alone is intended. That the keys are those to the kingdom of heaven and that Peter’s exercise of authority in the church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the church and the kingdom of heaven.
  15. 16:20 Cf. Mk 8:30. Matthew makes explicit that the prohibition has to do with speaking of Jesus as the Messiah; see note on Mk 8:27–30.
  16. 16:21–23 This first prediction of the passion follows Mk 8:31–33 in the main and serves as a corrective to an understanding of Jesus’ messiahship as solely one of glory and triumph. By his addition of from that time on (Mt 16:21) Matthew has emphasized that Jesus’ revelation of his coming suffering and death marks a new phase of the gospel. Neither this nor the two later passion predictions (Mt 17:22–23; 20:17–19) can be taken as sayings that, as they stand, go back to Jesus himself. However, it is probable that he foresaw that his mission would entail suffering and perhaps death, but was confident that he would ultimately be vindicated by God (see Mt 26:29).
  17. 16:21 He: the Marcan parallel (Mk 8:31) has “the Son of Man.” Since Matthew has already designated Jesus by that title (Mt 15:13), its omission here is not significant. The Matthean prediction is equally about the sufferings of the Son of Man. Must: this necessity is part of the tradition of all the synoptics; cf. Mk 8:31; Lk 9:21. The elders, the chief priests, and the scribes: see note on Mk 8:31. On the third day: so also Lk 9:22, against the Marcan “after three days” (Mk 8:31). Matthew’s formulation is, in the Greek, almost identical with the pre-Pauline fragment of the kerygma in 1 Cor 15:4 and also with Hos 6:2, which many take to be the Old Testament background to the confession that Jesus was raised on the third day. Josephus uses “after three days” and “on the third day” interchangeably (Antiquities 7:280–81; 8:214, 218) and there is probably no difference in meaning between the two phrases.
  18. 16:22–23 Peter’s refusal to accept Jesus’ predicted suffering and death is seen as a satanic attempt to deflect Jesus from his God-appointed course, and the disciple is addressed in terms that recall Jesus’ dismissal of the devil in the temptation account (Mt 4:10: “Get away, Satan!”). Peter’s satanic purpose is emphasized by Matthew’s addition to the Marcan source of the words You are an obstacle to me.
  19. 16:24–28 A readiness to follow Jesus even to giving up one’s life for him is the condition for true discipleship; this will be repaid by him at the final judgment.
  20. 16:24 Deny himself: to deny someone is to disown him (see Mt 10:33; 26:34–35) and to deny oneself is to disown oneself as the center of one’s existence.
  21. 16:25 See notes on Mt 10:38, 39.
  22. 16:27 The parousia and final judgment are described in Mt 25:31 in terms almost identical with these.
  23. 16:28 Coming in his kingdom: since the kingdom of the Son of Man has been described as “the world” and Jesus’ sovereignty precedes his final coming in glory (Mt 13:38, 41), the coming in this verse is not the parousia as in the preceding but the manifestation of Jesus’ rule after his resurrection; see notes on Mt 13:38, 41.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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