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Mateo 21
Ang Pulong Sa Dios

Ang Madaogon nga Pagsulod ni Jesus sa Jerusalem

(Mar. 11:1-11; Luc. 19:28-40; Juan 12:12-19)

21 Sa dihang duol na sila si Jesus sa Jerusalem ug didto na sila sa baryo sa Betfage nga anaa sa Bukid sa mga Olibo, gipauna ni Jesus ang duha niya ka mga tinun-an. 2 Miingon siya kanila, “Pag-una kamo didto sa sunod nga baryo. Sa pagsulod ninyo, may makita kamo nga asno nga gihigot ug may kauban nga nati. Hubari ninyo kini ug dad-a dinhi kanako. 3 Kon may mangutana kaninyo, tubaga ninyo, ‘Kinahanglanon kini sa Ginoo,’ ug ipadala dayon niya kini kaninyo.”

4 Mahitabo kini aron matuman ang gisulti sa propeta:

5 “Sultihi ninyo ang mga taga-Zion nga ania na ang ilang hari.
Mapainubsanon siya, ug moabot na siya nga nagasakay sa nating asno!”[a]

6 Busa nanglakaw ang duha ka tinun-an ug gituman nila ang sugo ni Jesus. 7 Gidala nila ang asno uban sa nati didto kang Jesus. Gihapinan nila kini sa ilang mga kupo ug unya misakay si Jesus. 8 Didtoy daghang mga tawo nga nagbuklad sa ilang mga kupo sa dalan. Ang uban nagputol ug sanga sa mga kahoy ug gibutang kini sa dalan.[b] 9 Naninggit ang mga tawo nga nagauna ug ang nagsunod kaniya, “Dayegon ta ang kaliwat ni David![c] Gipanalanginan sa Ginoo ang iyang pinadala![d][e] Dayegon ta ang Dios!”

10 Sa pagsulod ni Jesus sa Jerusalem nagkaguliyang ang mga tawo didto. Miingon sila, “Kinsa ba kanang tawhana?” 11 Mitubag ang mga tawo nga kauban ni Jesus, “Mao kini ang propeta nga si Jesus nga taga-Nazaret, nga sakop sa Galilea.”

Ang Pag-abog ni Jesus sa mga Tawo Didto sa Templo

(Mar. 11:15-19; Luc. 19:45-48; Juan 2:13-22)

12 Misulod si Jesus sa templo ug giabog niya ang tanan nga namalit ug namaligya didto. Gipangtikwang niya ang mga lamisa sa mga nagapang-ilis ug kuwarta ug ang mga lingkoranan sa mga namaligya ug mga salampati nga ighahalad. 13 Miingon siya kanila, “Nagaingon ang Dios sa Kasulatan, ‘Ang akong balay tawgon nga balay nga alampoanan.’[f] Apan gihimo hinuon ninyo kini nga tagoanan sa mga tulisan![g]”

14 May mga buta ug mga bakol nga miduol kaniya didto sa templo ug giayo niya sila. 15 Nasuko ang kadagkoan sa mga pari ug ang mga magtutudlo sa Kasugoan sa dihang nakita nila ang kahibulongang mga butang nga iyang gibuhat, ug sa dihang nadunggan nila ang mga bata didto sa templo nga naninggit nga nagaingon, “Dayegon ta ang kaliwat ni David!” 16 Busa nangutana sila kang Jesus, “Nadunggan mo ba usab ang ilang gisulti?” Mitubag si Jesus, “Oo. Ngano, wala ba kamo makabasa sa gi-ingon sa Kasulatan nga bisan ang gagmayng mga bata gitudloan sa Dios nga modayeg kaniya?”[h] 17 Unya gibiyaan sila ni Jesus. Migawas siya sa siyudad sa Jerusalem ug miadto sa Betania ug didto siya natulog.

Gitunglo ni Jesus ang Kahoy nga Igos

(Mar. 11:12-14, 20-24)

18 Nianang pagkabuntag, sa pagbalik ni Jesus sa siyudad sa Jerusalem gigutom siya. 19 Unya, may nakita siyang kahoy nga igos sa daplin sa dalan. Busa giduolan niya kini, apan wala siyay nakita nga bunga kondili mga dahon lang. Unya, giingnan niya ang kahoy, “Sukad karon dili ka na gayod makapamunga!” Ug diha-diha nalaya ang kahoy. 20 Sa dihang nakita kini sa iyang mga tinun-an natingala kaayo sila. Miingon sila, “Nganong kalit nga nalaya ang kahoy nga igos?” 21 Mitubag si Jesus kanila, “Ang tinuod, kon may pagtuo kamo ug dili magduhaduha, mahimo usab ninyo ang gibuhat ko sa kahoy nga igos. Ug dili lang kana kondili makamando usab kamo bisan niining bukid, ‘Balhin ngadto sa dagat,’ ug mahitabo kana. 22 Ang bisan unsa nga inyong pangayoon pinaagi sa inyong pag-ampo madawat gayod ninyo, kon motuo kamo.”

Ang Pagpangutana sa Katungod ni Jesus

(Mar. 11:27-33; Luc. 20:1-8)

23 Misulod pag-usab si Jesus sa templo ug nagtudlo sa mga tawo. Didto may kadagkoan sa mga pari ug mga pangulo sa mga Judio nga miduol kaniya ug nangutana, “Unsa ba ang imong katungod sa pagbuhat niining mga butanga dinhi sa templo? Kinsa ba ang naghatag kanimo niini nga katungod?” 24 Mitubag si Jesus kanila, “Mangutana usab ako kaninyo. Ug kon matubag ninyo kini, tubagon ko usab kamo kon unsa ang akong katungod sa pagbuhat niining mga butanga. 25 Kang kinsa ba naggikan ang katungod ni Juan sa pagbautismo, sa Dios ba o sa tawo?” Naglalisay sila kon unsa ang ilang itubag. Miingon sila, “Kon moingon kita nga ‘Gikan sa Dios,’ moingon siya, ‘Nganong wala kamo motuo kang Juan?’ 26 Apan kon moingon kita nga ‘Gikan sa tawo,’ delikado kita sa mga tawo kay nagatuo sila nga si Juan propeta sa Dios.” 27 Busa mitubag sila kang Jesus, “Wala kami masayod.” Unya miingon si Jesus kanila, “Kon mao kana dili ko usab kamo sultihan kon diin gikan ang akong katungod sa pagbuhat niini.”

Ang Sambingay bahin sa Duha ka Managsoon nga Lalaki

28 Miingon usab si Jesus kanila, “Sa inyong hunahuna, unsa man ang buot ipasabot niini? Dunay usa ka tawo nga may duha ka anak nga lalaki. Giadtoan niya ang magulang ug giingnan, ‘Dong, adto karon sa atong ubasan ug pagtrabaho.’ 29 Mitubag siya, ‘Dili ko!’ Apan sa kaulahian nausab ang iyang hunahuna ug miadto siya sa ilang ubasan ug nagtrabaho. 30 Giadtoan usab sa amahan ang manghod ug giingnan usab sama sa iyang giingon sa magulang. Mitubag ang manghod, ‘Oo, tay,’ apan wala siya motuman. 31 Asa sa duha ang nagtuman sa sugo sa iyang amahan?” Mitubag sila, “Ang magulang.” Miingon si Jesus kanila, “Sa pagkatinuod, nauna pa kaninyo sa pagpasakop sa paghari sa Dios ang mga maniningil ug buhis ug ang mga babaye nga nagbaligya sa ilang dungog. 32 Kay si Juan nga tigbautismo mianhi dinhi ug nagtudlo kaninyo sa husto nga pamaagi aron mahimo kamong matarong atubangan sa Dios, apan wala kamo motuo kaniya. Ang mga maniningil ug buhis ug ang mga babaye nga nagbaligya sa ilang dungog mao hinuon ang mituo kaniya. Ug bisan nakita ninyo kini, wala gihapon kamo maghinulsol ug motuo kaniya.”

Ang Sambingay bahin sa mga Saop

(Mar. 12:1-12; Luc. 20:9-19)

33 Miingon si Jesus kanila, “Pamatia ninyo ang usa pa ka sambingay. Dunay usa ka tawo nga may yuta nga gipatamnan niya ug ubas. Gipakoral niya kini, ug nagpahimo siyag bangag sa dakong bato aron himuong pug-anan sa ubas. Nagpatukod usab siya ug usa ka balay bantayanan. Pagkahuman gipasaopan niya ang iyang ubasan ug milakaw ngadto sa layong dapit. 34 Sa panahon na sa pagpamupo sa ubas, gisugo niya ang iyang mga sulugoon ngadto sa mga saop aron sa pagkuha sa iyang bahin sa abot. 35 Sa pag-abot sa mga sulugoon, gipangdakop sila sa mga saop. Gikulata nila ang usa, gibato ang usa, ug gipatay gayod nila ang usa. 36 Human niadto nagsugo pag-usab ang tag-iya ug mas daghan pa nga mga sulugoon kaysa nauna. Apan mao gihapon ang ilang gibuhat kanila. 37 Sa kaulahian gisugo sa tag-iya ang iyang anak. Naghunahuna siya nga tahoron nila ang iyang anak. 38 Apan sa pagkakita sa mga saop sa iyang anak, miingon sila, ‘Ania na ang manununod. Dali, patyon nato aron maato ang iyang mapanunod.’ 39 Busa gidakop nila siya ug gidala didto sa gawas sa ubasan ug gipatay.”

40 Unya nangutana si Jesus, “Kon mobalik ang tag-iya sa ubasan, unsa may iyang buhaton niadtong mga saop?” 41 Mitubag sila, “Pamatyon niya kadtong daotan nga mga saop ug dili gayod niya kaloy-an. Unya pasaopan niya ang iyang ubasan sa mga saop nga mohatag sa iyang bahin matag ani.” 42 Miingon usab si Jesus kanila, “Wala ba ninyo mabasa ang gi-ingon sa Kasulatan?

‘Ang bato nga gisalikway sa mga panday
mao gayod hinuon ang nahimong pundasyon.
Mao kini ang gibuhat sa Ginoo,
ug kahibulongan kini kanato!’ ”[i]

43 Mipadayon si Jesus sa pag-ingon kanila, “Mao kini ang hinungdan nga dili na maghari ang Dios kaninyo kondili ngadto na sa mga tawo nga nagatuman sa iyang mga gipabuhat. 44 [Si bisan kinsa nga mahulog niini nga bato mabali-balian, apan siya nga mahulogan sa maong bato madugmok gayod.]”

45 Pagka-dungog sa kadagkoan sa mga pari ug mga Pariseo sa mga sambingay ni Jesus, nasabtan nila nga sila ang iyang gitumong. 46 Busa buot na gayod nila nga dakpon si Jesus, apan nahadlok sila sa mga tawo tungod kay giila nila nga propeta si Jesus.

Footnotes

  1. 21:5 Tan-awa usab ang Zac. 9:9.
  2. 21:8 Gibuhat nila kini sa pagpasidungog kang Jesus.
  3. 21:9 Tan-awa ang 20:30.
  4. 21:9 ang iyang pinadala: sa literal, ang nagaanhi sa ngalan sa Ginoo.
  5. 21:9 Tan-awa usab ang Salmo 118:26.
  6. 21:13 Tan-awa usab ang Isa. 56:7.
  7. 21:13 Tan-awa usab ang Jer. 7:11.
  8. 21:16 Tan-awa usab ang Salmo 8:2.
  9. 21:42 Tan-awa usab ang Salmo 118:22-23.
Close NABRE

Matthew 21
New American Bible (Revised Edition)

Chapter 21

The Entry into Jerusalem.[a] 1 (A)When they drew near Jerusalem and came to Bethphage[b] on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her.[c] Untie them and bring them here to me. 3 And if anyone should say anything to you, reply, ‘The master has need of them.’ Then he will send them at once.” 4 [d]This happened so that what had been spoken through the prophet might be fulfilled:

5 (B)“Say to daughter Zion,
‘Behold, your king comes to you,
    meek and riding on an ass,
        and on a colt, the foal of a beast of burden.’”

6 The disciples went and did as Jesus had ordered them. 7 [e]They brought the ass and the colt and laid their cloaks over them, and he sat upon them. 8 [f](C)The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road. 9 (D)The crowds preceding him and those following kept crying out and saying:

“Hosanna[g] to the Son of David;
    blessed is he who comes in the name of the Lord;
hosanna in the highest.”

10 And when he entered Jerusalem the whole city was shaken[h] and asked, “Who is this?” 11 And the crowds replied, “This is Jesus the prophet,[i] from Nazareth in Galilee.”

The Cleansing of the Temple.[j] 12 (E)Jesus entered the temple area and drove out all those engaged in selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.[k](F) 13 (G)And he said to them, “It is written:

‘My house shall be a house of prayer,’[l]
    but you are making it a den of thieves.”

14 (H)The blind and the lame[m] approached him in the temple area, and he cured them. 15 When the chief priests and the scribes saw the wondrous things[n] he was doing, and the children crying out in the temple area, “Hosanna to the Son of David,” they were indignant 16 [o](I)and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes; and have you never read the text, ‘Out of the mouths of infants and nurslings you have brought forth praise’?” 17 And leaving them, he went out of the city to Bethany, and there he spent the night.

The Cursing of the Fig Tree.[p] 18 (J)When he was going back to the city in the morning, he was hungry. 19 (K)Seeing a fig tree by the road, he went over to it, but found nothing on it except leaves. And he said to it, “May no fruit ever come from you again.” And immediately the fig tree withered. 20 When the disciples saw this, they were amazed and said, “How was it that the fig tree withered immediately?” 21 [q](L)Jesus said to them in reply, “Amen, I say to you, if you have faith and do not waver, not only will you do what has been done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will be done. 22 (M)Whatever you ask for in prayer with faith, you will receive.”

The Authority of Jesus Questioned.[r] 23 (N)When he had come into the temple area, the chief priests and the elders of the people approached him as he was teaching and said, “By what authority are you doing these things?[s] And who gave you this authority?”(O) 24 Jesus said to them in reply, “I shall ask you one question,[t] and if you answer it for me, then I shall tell you by what authority I do these things. 25 Where was John’s baptism from? Was it of heavenly or of human origin?” They discussed this among themselves and said, “If we say ‘Of heavenly origin,’ he will say to us, ‘Then why did you not believe him?’ 26 [u](P)But if we say, ‘Of human origin,’ we fear the crowd, for they all regard John as a prophet.” 27 So they said to Jesus in reply, “We do not know.” He himself said to them, “Neither shall I tell you by what authority I do these things.[v]

The Parable of the Two Sons.[w] 28 “What is your opinion? A man had two sons. He came to the first and said, ‘Son, go out and work in the vineyard today.’ 29 He said in reply, ‘I will not,’ but afterwards he changed his mind and went. 30 The man came to the other son and gave the same order. He said in reply, ‘Yes, sir,’ but did not go. 31 [x]Which of the two did his father’s will?” They answered, “The first.” Jesus said to them, “Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you. 32 [y](Q)When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.

The Parable of the Tenants.[z] 33 (R)“Hear another parable. There was a landowner who planted a vineyard,[aa] put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey.(S) 34 When vintage time drew near, he sent his servants[ab] to the tenants to obtain his produce. 35 But the tenants seized the servants and one they beat, another they killed, and a third they stoned. 36 Again he sent other servants, more numerous than the first ones, but they treated them in the same way. 37 Finally, he sent his son to them, thinking, ‘They will respect my son.’ 38 [ac]But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’ 39 [ad](T)They seized him, threw him out of the vineyard, and killed him. 40 What will the owner of the vineyard do to those tenants when he comes?” 41 They answered[ae] him, “He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.” 42 [af](U)Jesus said to them, “Did you never read in the scriptures:

‘The stone that the builders rejected
    has become the cornerstone;
by the Lord has this been done,
    and it is wonderful in our eyes’?

43 [ag]Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit. 44 [[ah] The one who falls on this stone will be dashed to pieces; and it will crush anyone on whom it falls.]” 45 When the chief priests and the Pharisees[ai] heard his parables, they knew that he was speaking about them. 46 And although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet.

Footnotes

  1. 21:1–11 Jesus’ coming to Jerusalem is in accordance with the divine will that he must go there (cf. Mt 16:21) to suffer, die, and be raised. He prepares for his entry into the city in such a way as to make it a fulfillment of the prophecy of Zec 9:9 (Mt 21:2) that emphasizes the humility of the king who comes (Mt 21:5). That prophecy, absent from the Marcan parallel account (Mk 11:1–11) although found also in the Johannine account of the entry (Jn 12:15), is the center of the Matthean story. During the procession from Bethphage to Jerusalem, Jesus is acclaimed as the Davidic messianic king by the crowds who accompany him (Mt 21:9). On his arrival the whole city was shaken, and to the inquiry of the amazed populace about Jesus’ identity the crowds with him reply that he is the prophet, from Nazareth in Galilee (Mt 21:10, 11).
  2. 21:1 Bethphage: a village that can no longer be certainly identified. Mark mentions it before Bethany (Mk 11:1), which suggests that it lay to the east of the latter. The Mount of Olives: the hill east of Jerusalem that is spoken of in Zec 14:4 as the place where the Lord will come to rescue Jerusalem from the enemy nations.
  3. 21:2 An ass tethered, and a colt with her: instead of the one animal of Mk 11:2, Matthew has two, as demanded by his understanding of Zec 9:9.
  4. 21:4–5 The prophet: this fulfillment citation is actually composed of two distinct Old Testament texts, Is 62:11 (Say to daughter Zion) and Zec 9:9. The ass and the colt are the same animal in the prophecy, mentioned twice in different ways, the common Hebrew literary device of poetic parallelism. That Matthew takes them as two is one of the reasons why some scholars think that he was a Gentile rather than a Jewish Christian who would presumably not make that mistake (see Introduction).
  5. 21:7 Upon them: upon the two animals; an awkward picture resulting from Matthew’s misunderstanding of the prophecy.
  6. 21:8 Spread…on the road: cf. 2 Kgs 9:13. There is a similarity between the cutting and strewing of the branches and the festivities of Tabernacles (Lv 23:39–40); see also 2 Mc 10:5–8 where the celebration of the rededication of the temple is compared to that of Tabernacles.
  7. 21:9 Hosanna: the Hebrew means “(O Lord) grant salvation”; see Ps 118:25, but that invocation had become an acclamation of jubilation and welcome. Blessed is he…in the name of the Lord: see Ps 118:26 and the note on Jn 12:13. In the highest: probably only an intensification of the acclamation, although Hosanna in the highest could be taken as a prayer, “May God save (him).”
  8. 21:10 Was shaken: in the gospels this verb is peculiar to Matthew where it is used also of the earthquake at the time of the crucifixion (Mt 27:51) and of the terror of the guards of Jesus’ tomb at the appearance of the angel (Mt 28:4). For Matthew’s use of the cognate noun, see note on Mt 8:24.
  9. 21:11 The prophet: see Mt 16:14 (“one of the prophets”) and 21:46.
  10. 21:12–17 Matthew changes the order of (Mk 11:11, 12, 15) and places the cleansing of the temple on the same day as the entry into Jerusalem, immediately after it. The activities going on in the temple area were not secular but connected with the temple worship. Thus Jesus’ attack on those so engaged and his charge that they were making God’s house of prayer a den of thieves (Mt 21:12–13) constituted a claim to authority over the religious practices of Israel and were a challenge to the priestly authorities. Mt 21:14–17 are peculiar to Matthew. Jesus’ healings and his countenancing the children’s cries of praise rouse the indignation of the chief priests and the scribes (Mt 21:15). These two groups appear in the infancy narrative (Mt 2:4) and have been mentioned in the first and third passion predictions (Mt 16:21; 20:18). Now, as the passion approaches, they come on the scene again, exhibiting their hostility to Jesus.
  11. 21:12 These activities were carried on in the court of the Gentiles, the outermost court of the temple area. Animals for sacrifice were sold; the doves were for those who could not afford a more expensive offering; see Lv 5:7. Tables of the money changers: only the coinage of Tyre could be used for the purchases; other money had to be exchanged for that.
  12. 21:13 ‘My house…prayer’: cf. Is 56:7. Matthew omits the final words of the quotation, “for all peoples” (“all nations”), possibly because for him the worship of the God of Israel by all nations belongs to the time after the resurrection; see Mt 28:19. A den of thieves: the phrase is taken from Jer 7:11.
  13. 21:14 The blind and the lame: according to 2 Sm 5:8 LXX the blind and the lame were forbidden to enter “the house of the Lord,” the temple. These are the last of Jesus’ healings in Matthew.
  14. 21:15 The wondrous things: the healings.
  15. 21:16 ‘Out of the mouths…praise’: cf. Ps 8:3 LXX.
  16. 21:18–22 In Mark the effect of Jesus’ cursing the fig tree is not immediate; see Mk 11:14, 20. By making it so, Matthew has heightened the miracle. Jesus’ act seems arbitrary and ill-tempered, but it is a prophetic action similar to those of Old Testament prophets that vividly symbolize some part of their preaching; see, e.g., Ez 12:1–20. It is a sign of the judgment that is to come upon the Israel that with all its apparent piety lacks the fruit of good deeds (Mt 3:10) and will soon bear the punishment of its fruitlessness (Mt 21:43). Some scholars propose that this story is the development in tradition of a parable of Jesus about the destiny of a fruitless tree, such as Lk 13:6–9. Jesus’ answer to the question of the amazed disciples (Mt 21:20) makes the miracle an example of the power of prayer made with unwavering faith (Mt 21:21–22).
  17. 21:21 See Mt 17:20.
  18. 21:23–27 Cf. Mk 11:27–33. This is the first of five controversies between Jesus and the religious authorities of Judaism in Mt 21:23–22:46, presented in the form of questions and answers.
  19. 21:23 These things: probably his entry into the city, his cleansing of the temple, and his healings there.
  20. 21:24 To reply by counterquestion was common in rabbinical debate.
  21. 21:26 We fear…as a prophet: cf. Mt 14:5.
  22. 21:27 Since through embarrassment on the one hand and fear on the other the religious authorities claim ignorance of the origin of John’s baptism, they show themselves incapable of speaking with authority; hence Jesus refuses to discuss with them the grounds of his authority.
  23. 21:28–32 The series of controversies is interrupted by three parables on the judgment of Israel (Mt 21:28–22:14) of which this, peculiar to Matthew, is the first. The second (Mt 21:33–46) comes from Mark (12:1–12), and the third (Mt 22:1–14) from Q; see Lk 14:15–24. This interruption of the controversies is similar to that in Mark, although Mark has only one parable between the first and second controversy. As regards Matthew’s first parable, Mt 21:28–30 if taken by themselves could point simply to the difference between saying and doing, a theme of much importance in this gospel (cf. Mt 7:21; 12:50); that may have been the parable’s original reference. However, it is given a more specific application by the addition of Mt 21:31–32. The two sons represent, respectively, the religious leaders and the religious outcasts who followed John’s call to repentance. By the answer they give to Jesus’ question (Mt 21:31) the leaders condemn themselves. There is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father’s will. Although some scholars accept that as the original reading, their arguments in favor of it seem unconvincing. The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation. The witnesses to the latter reading are slightly better than those that support the other.
  24. 21:31 Entering…before you: this probably means “they enter; you do not.”
  25. 21:32 Cf. Lk 7:29–30. Although the thought is similar to that of the Lucan text, the formulation is so different that it is improbable that the saying comes from Q. Came to you…way of righteousness: several meanings are possible: that John himself was righteous, that he taught righteousness to others, or that he had an important place in God’s plan of salvation. For the last, see note on Mt 3:14–15.
  26. 21:33–46 Cf. Mk 12:1–12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas, 65, where a less allegorized and probably more primitive form of the parable is found.
  27. 21:33 Planted a vineyard…a tower: cf. Is 5:1–2. The vineyard is defined in Is 5:7 as “the house of Israel.”
  28. 21:34–35 His servants: Matthew has two sendings of servants as against Mark’s three sendings of a single servant (Mk 12:2–5a) followed by a statement about the sending of “many others” (Mk 12:2, 5b). That these servants stand for the prophets sent by God to Israel is clearly implied but not made explicit here, but see Mt 23:37. His produce: cf. Mk 12:2 “some of the produce.” The produce is the good works demanded by God, and his claim to them is total.
  29. 21:38 Acquire his inheritance: if a Jewish proselyte died without heir, the tenants of his land would have final claim on it.
  30. 21:39 Threw him out…and killed him: the change in the Marcan order where the son is killed and his corpse then thrown out (Mk 12:8) was probably made because of the tradition that Jesus died outside the city of Jerusalem; see Jn 19:17; Hb 13:12.
  31. 21:41 They answered: in Mk 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf. Mt 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.
  32. 21:42 Cf. Ps 118:22–23. The psalm was used in the early church as a prophecy of Jesus’ resurrection; see Acts 4:11; 1 Pt 2:7. If, as some think, the original parable ended at Mt 21:39 it was thought necessary to complete it by a reference to Jesus’ vindication by God.
  33. 21:43 Peculiar to Matthew. Kingdom of God: see note on Mt 19:23–24. Its presence here instead of Matthew’s usual “kingdom of heaven” may indicate that the saying came from Matthew’s own traditional material. A people that will produce its fruit: believing Israelites and Gentiles, the church of Jesus.
  34. 21:44 The majority of textual witnesses omit this verse. It is probably an early addition to Matthew from Lk 20:18 with which it is practically identical.
  35. 21:45 The Pharisees: Matthew inserts into the group of Jewish leaders (Mt 21:23) those who represented the Judaism of his own time.
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Ang Pulong Sa Dios (APSD-CEB)

Ang Pulong Sa Dios (Cebuano New Testament) Copyright © 1988, 2001 by International Bible Society® Used by Permission. All rights reserved worldwide.

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.