Footnotes

1. Matthew 21:1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2. Matthew 21:1 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
3. Matthew 21:1 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
4. Matthew 21:2 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
5. Matthew 21:3 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
6. Matthew 21:4 tn Here δέ (de) has not been translated.
7. Matthew 21:4 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
8. Matthew 21:5 tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
9. Matthew 21:5 tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.
10. Matthew 21:6 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
11. Matthew 21:7 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
12. Matthew 21:8 tn Here δέ (de) has not been translated.
13. Matthew 21:9 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
14. Matthew 21:9 tn The expression ῾Ωσαννά (hōsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
15. Matthew 21:9 sn A quotation from Ps 118:25-26.
16. Matthew 21:10 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
17. Matthew 21:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
18. Matthew 21:12 tn Grk “the temple.”sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
19. Matthew 21:12 tn Grk “the temple.”sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
20. Matthew 21:13 sn A quotation from Isa 56:7.
21. Matthew 21:13 tn Or “a hideout” (see L&N 1.57).
22. Matthew 21:13 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
23. Matthew 21:15 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
24. Matthew 21:15 tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.
25. Matthew 21:16 sn A quotation from Ps 8:2.
26. Matthew 21:19 tn Grk “one fig tree.”sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
27. Matthew 21:21 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
28. Matthew 21:21 tn Grk “Truly (ἀμήν, amēn), I say to you.”
29. Matthew 21:22 tn Grk “believing”; the participle here is conditional.
30. Matthew 21:23 tn Grk “he.”
31. Matthew 21:23 tn Grk “the temple.”
32. Matthew 21:23 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
33. Matthew 21:24 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
34. Matthew 21:25 tn The plural Greek term ἀνθρώπων (anthrōpōn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).sn The question is whether John’s ministry was of divine or human origin.
35. Matthew 21:27 tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.
36. Matthew 21:27 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
37. Matthew 21:27 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were—hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.
38. Matthew 21:27 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
39. Matthew 21:27 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.
40. Matthew 21:28 tn Here δέ (de) has not been translated.
41. Matthew 21:29 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.
42. Matthew 21:29 tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.
43. Matthew 21:30 tn “And he”; here δέ (de) has not been translated.
44. Matthew 21:30 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.
45. Matthew 21:31 tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western witnesses (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this group of witnesses, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in א C L W (Z) Δ 0102 0281 ƒ¹ 33 565 579 1241 1424*^,c M and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ ƒ¹³ 700 and several versional witnesses. Both of these latter two variants make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles, tax collectors, and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32). For more discussion see TCGNT 44-46.
46. Matthew 21:31 tn Grk “Truly (ἀμήν, amēn), I say to you.”
47. Matthew 21:31 sn See the note on tax collectors in 5:46.
48. Matthew 21:32 tn Here δέ (de) has not been translated.
49. Matthew 21:32 sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.
50. Matthew 21:33 tn The term here refers to the owner and manager of a household.
51. Matthew 21:33 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
52. Matthew 21:33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
53. Matthew 21:33 sn The leasing of land to tenant farmers was common in this period.
54. Matthew 21:34 tn See the note on the word “slave” in 8:9.sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.
55. Matthew 21:34 tn Grk “to collect his fruits.”
56. Matthew 21:35 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
57. Matthew 21:37 sn The owner’s decision to send his son represents God sending Jesus.
58. Matthew 21:39 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.
59. Matthew 21:39 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
60. Matthew 21:39 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
61. Matthew 21:42 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kephalē gōnias) refers to a cornerstone, not a capstone.sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
62. Matthew 21:42 sn A quotation from Ps 118:22-23.
63. Matthew 21:43 tn Or “to a nation” (so KJV, NASB, NLT).
64. Matthew 21:44 tc A few witnesses, especially of the Western text (D 33 it sy^s Ir^lat Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z Δ (Θ) 0102 ƒ^{1, 13} 565 579 700 1241 1424 M lat sy^c,p,h co. The NA²⁷ and NA²⁸ put this verse in brackets, which normally indicates some doubt as to its authenticity, but Metzger’s Textual Commentary claims that the committee concluded that the verse was an “accretion,” including it not because of authenticity but because of its longstanding role in the textual tradition (TCGNT 47). Some scholars see the verse as scribally borrowed from the parallel in Luke 20:18, but both the wording and word order are different enough that such an imperfect assimilation cannot account for the great variety of witnesses that have a uniform reading here. In light of the lack of adequate explanation for the rise of this verse as it is written, the longer reading should be preferred.tn Grk “on whomever it falls, it will crush him.”sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
65. Matthew 21:45 tn Here καί (kai) has not been translated.
66. Matthew 21:45 sn See the note on Pharisees in 3:7.
67. Matthew 21:46 tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.