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Matthew 16-18
New English Translation

The Demand for a Sign

16 Now when the Pharisees[a] and Sadducees[b] came to test Jesus,[c] they asked him to show them a sign from heaven.[d] 2 He[e] said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ 3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’[f] You know how to judge correctly the appearance of the sky,[g] but you cannot evaluate the signs of the times. 4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then[h] he left them and went away.

The Yeast of the Pharisees and Sadducees

5 When the disciples went to the other side, they forgot to take bread. 6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees[i] and Sadducees.”[j] 7 So[k] they began to discuss this among themselves, saying, “It is because we brought no bread.” 8 When Jesus learned of this,[l] he said, “You who have such little faith! Why are you arguing[m] among yourselves about having no bread? 9 Do you still not understand? Don’t you remember the five loaves for the 5,000, and how many baskets you took up? 10 Or the seven loaves for the 4,000 and how many baskets you took up? 11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!” 12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.

Peter’s Confession

13 When[n] Jesus came to the area of Caesarea Philippi, he asked his disciples,[o] “Who do people say that the Son of Man is?” 14 They answered, “Some say John the Baptist, others Elijah,[p] and others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter answered,[q] “You are the Christ,[r] the Son of the living God.” 17 And Jesus answered him,[s] “You are blessed, Simon son of Jonah, because flesh and blood[t] did not reveal this to you, but my Father in heaven! 18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades[u] will not overpower it. 19 I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.” 20 Then he instructed his disciples not to tell anyone that he was the Christ.[v]

First Prediction of Jesus’ Death and Resurrection

21 From that time on[w] Jesus began to show his disciples that he must go to Jerusalem and suffer[x] many things at the hands of the elders, chief priests, and experts in the law,[y] and be killed, and on the third day be raised. 22 So Peter took him aside and began to rebuke him:[z] “God forbid,[aa] Lord! This must not happen to you!” 23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”[ab] 24 Then Jesus said to his disciples, “If anyone wants to become my follower,[ac] he must deny[ad] himself, take up his cross,[ae] and follow me. 25 For whoever wants to save his life[af] will lose it,[ag] but whoever loses his life because of me[ah] will find it. 26 For what does it benefit a person[ai] if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life? 27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done.[aj] 28 I tell you the truth,[ak] there are some standing here who will not[al] experience[am] death before they see the Son of Man coming in his kingdom.”[an]

The Transfiguration

17 Six days later[ao] Jesus took with him Peter, James, and John the brother of James,[ap] and led them privately up a high mountain. 2 And he was transfigured before them.[aq] His[ar] face shone like the sun, and his clothes became white as light. 3 Then Moses[as] and Elijah[at] also appeared before them, talking with him. 4 So[au] Peter said[av] to Jesus, “Lord, it is good for us to be here. If you want, I will make[aw] three shelters[ax]—one for you, one for Moses, and one for Elijah.” 5 While he was still speaking, a[ay] bright cloud[az] overshadowed[ba] them, and a voice from the cloud said,[bb] “This is my one dear Son,[bc] in whom I take great delight. Listen to him!”[bd] 6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground.[be] 7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 8 When[bf] they looked up, all they saw was Jesus alone.

9 As they were coming down from the mountain, Jesus commanded them,[bg] “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 10 The disciples asked him,[bh] “Why then do the experts in the law[bi] say that Elijah must come first?” 11 He[bj] 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[bk] 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[bl] 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[bm] and suffers terribly, for he often falls into the fire and into the water. 16 I brought him to your disciples, but[bn] they were not able to heal him.” 17 Jesus answered,[bo] “You[bp] unbelieving[bq] and perverse generation! How much longer must I be with you? How much longer must I endure[br] you?[bs] Bring him here to me.” 18 Then[bt] Jesus rebuked[bu] the demon and it came out of him, and the boy was healed from that moment. 19 Then the disciples came[bv] 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,[bw] if you have faith the size of[bx] a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing[by] will be impossible for you.”[bz]

Second Prediction of Jesus’ Death and Resurrection

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

The Temple Tax

24 After[cc] they arrived in Capernaum,[cd] the collectors of the temple tax[ce] 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,[cf] “What do you think, Simon? From whom do earthly kings collect tolls or taxes—from their sons[cg] or from foreigners?” 26 After he said, “From foreigners,” Jesus said to him, “Then the sons[ch] 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.[ci] Take that and give it to them for me and you.”

Questions About the Greatest

18 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?” 2 He called a child, had him stand among them, 3 and said, “I tell you the truth,[cj] unless you turn around and become like little children,[ck] you will never[cl] enter the kingdom of heaven! 4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. 5 And whoever welcomes[cm] a child like this in my name welcomes me.

6 “But if anyone causes one of these little ones who believe in me to sin,[cn] it would be better for him to have a huge millstone[co] hung around his neck and to be drowned in the open sea.[cp] 7 Woe to the world because of stumbling blocks! It[cq] is necessary that stumbling blocks come, but woe to the person through whom they come. 8 If[cr] your hand or your foot causes you to sin,[cs] cut it off and throw it away. It is better for you to enter life crippled or lame than to have[ct] two hands or two feet and be thrown into eternal fire. 9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have[cu] two eyes and be thrown into fiery hell.[cv]

The Parable of the Lost Sheep

10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.[cw] 12 What do you think? If someone[cx] owns a hundred[cy] sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray?[cz] 13 And if he finds it, I tell you the truth,[da] he will rejoice more over it than over the ninety-nine that did not go astray. 14 In the same way, your Father in heaven is not willing that one of these little ones be lost.

Restoring Christian Relationships

15 “If[db] your brother[dc] sins,[dd] go and show him his fault[de] when the two of you are alone. If he listens to you, you have regained your brother. 16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established.[df] 17 If[dg] he refuses to listen to them, tell it to the church. If[dh] he refuses to listen to the church, treat him like[di] a Gentile[dj] or a tax collector.[dk]

18 “I tell you the truth,[dl] whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 19 Again, I tell you the truth,[dm] if two of you on earth agree about whatever you ask, my Father in heaven will do it for you.[dn] 20 For where two or three are assembled in my name, I am there among them.”

21 Then Peter came to him and said, “Lord, how many times must I forgive my brother[do] who sins against me? As many as seven times?” 22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times![dp]

The Parable of the Unforgiving Slave

23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves.[dq] 24 As[dr] he began settling his accounts, a man who owed 10,000 talents[ds] was brought to him. 25 Because[dt] he was not able to repay it,[du] the lord ordered him to be sold, along with[dv] his wife, children, and whatever he possessed, and repayment to be made. 26 Then the slave threw himself to the ground[dw] before him, saying,[dx] ‘Be patient with me, and I will repay you everything.’ 27 The lord had compassion on that slave and released him, and forgave him the debt. 28 After[dy] he went out, that same slave found one of his fellow slaves who owed him 100 silver coins.[dz] So[ea] he grabbed him by the throat and started to choke him,[eb] saying, ‘Pay back what you owe me!’[ec] 29 Then his fellow slave threw himself down and begged him,[ed] ‘Be patient with me, and I will repay you.’ 30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 31 When[ee] his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 32 Then his lord called the first slave[ef] and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 34 And in anger his lord turned him over to the prison guards to torture him[eg] until he repaid all he owed. 35 So also my heavenly Father will do to you, if each of you does not forgive your[eh] brother[ei] from your heart.”

Footnotes

  1. Matthew 16:1 sn See the note on Pharisees in 3:7.
  2. Matthew 16:1 sn See the note on Sadducees in 3:7.
  3. Matthew 16:1 tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.
  4. Matthew 16:1 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
  5. Matthew 16:2 tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.
  6. Matthew 16:3 tn Or “red and gloomy” (L&N 14.56).
  7. Matthew 16:3 tn Grk “The face of the sky you know how to discern.”
  8. Matthew 16:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  9. Matthew 16:6 sn See the note on Pharisees in 3:7.
  10. Matthew 16:6 sn See the note on Sadducees in 3:7.
  11. Matthew 16:7 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.
  12. Matthew 16:8 tn Or “becoming aware of it.”
  13. Matthew 16:8 tn Or “discussing.”
  14. Matthew 16:13 tn Here δέ (de) has not been translated.
  15. Matthew 16:13 tn Grk “he asked his disciples, saying.” The participle λέγων (legōn) is redundant and has been left untranslated.
  16. Matthew 16:14 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
  17. Matthew 16:16 tn Grk “And answering, Simon Peter said.”
  18. Matthew 16:16 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  19. Matthew 16:17 tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of this phrase has been modified for clarity.
  20. Matthew 16:17 tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.
  21. Matthew 16:18 tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.
  22. Matthew 16:20 tc Most mss (א2 C W Γ 579 1241 M lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Iēsous ho Christos) here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master—both to them and to others. Whether he was the Messiah is the real focus of the passage. But the addition of “Jesus” is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurios, “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ ƒ1, 13 565 700 1424 it sa.tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  23. Matthew 16:21 tn Grk “From then.”
  24. Matthew 16:21 sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
  25. Matthew 16:21 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
  26. Matthew 16:22 tn Grk “began to rebuke him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  27. Matthew 16:22 tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”
  28. Matthew 16:23 tn Grk “people.”
  29. Matthew 16:24 tn Grk “to come after me.”
  30. Matthew 16:24 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
  31. Matthew 16:24 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
  32. Matthew 16:25 tn Grk “soul” (throughout vv. 25-26). See the discussion of this Greek term in the note on “life” in Matt 10:39.
  33. Matthew 16:25 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life because of me”) will ultimately find one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25).
  34. Matthew 16:25 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1).
  35. Matthew 16:26 tn Grk “a man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to refer to both men and women.
  36. Matthew 16:27 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
  37. Matthew 16:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  38. Matthew 16:28 tn The Greek negative here (οὐ μή, ou mē) is the strongest possible.
  39. Matthew 16:28 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
  40. Matthew 16:28 sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
  41. Matthew 17:1 tn Grk “And after six days.”
  42. Matthew 17:1 tn Grk “John his brother” with “his” referring to James.
  43. 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.
  44. Matthew 17:2 tn Here καί (kai) has not been translated.
  45. 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).
  46. 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).
  47. 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.
  48. Matthew 17:4 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
  49. 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.
  50. 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.
  51. 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).
  52. Matthew 17:5 sn This cloud is the cloud of God’s presence and the voice is his as well.
  53. Matthew 17:5 tn Or “surrounded.”
  54. 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.
  55. 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).
  56. 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.
  57. 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.”
  58. Matthew 17:8 tn Here δέ (de) has not been translated.
  59. Matthew 17:9 tn Grk “Jesus commanded them, saying.” The participle λέγων (legōn) is redundant and has not been translated.
  60. Matthew 17:10 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
  61. Matthew 17:10 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
  62. Matthew 17:11 tn Grk “And answering, he said.” This has been simplified in the translation.
  63. Matthew 17:12 tn Here καί (kai) has not been translated.
  64. Matthew 17:14 tn Here καί (kai) has not been translated.
  65. 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).
  66. Matthew 17:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  67. Matthew 17:17 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
  68. 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.”
  69. 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.
  70. Matthew 17:17 tn Or “put up with.” See Num 11:12; Isa 46:4.
  71. Matthew 17:17 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
  72. Matthew 17:18 tn Here καί (kai) has been translated as “Then.”
  73. Matthew 17:18 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  74. 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.
  75. Matthew 17:20 tn Grk “For truly (ἀμήν, amēn), I say to you.” Here γάρ (gar) has not been translated.
  76. Matthew 17:20 tn Grk “faith as,” “faith like.”
  77. Matthew 17:20 tn Here καί (kai) has not been translated.
  78. 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.
  79. Matthew 17:22 tn Here δέ (de) has not been translated.
  80. 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.
  81. Matthew 17:24 tn Here δέ (de) has not been translated.
  82. 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.
  83. 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).
  84. Matthew 17:25 tn Grk “spoke first to him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  85. 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.
  86. Matthew 17:26 sn See the note on the phrase their sons in the previous verse.
  87. 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).
  88. Matthew 18:3 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  89. Matthew 18:3 sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.
  90. Matthew 18:3 tn The negation in Greek (οὐ μή, ou mē) is very strong here.
  91. Matthew 18:5 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
  92. Matthew 18:6 tn The Greek term σκανδαλίζω (skandalizō), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
  93. Matthew 18:6 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
  94. Matthew 18:6 tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”
  95. Matthew 18:7 tn Grk “For it.” Here γάρ (gar) has not been translated.
  96. Matthew 18:8 tn Here δέ (de) has not been translated.
  97. Matthew 18:8 sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizō) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.
  98. Matthew 18:8 tn Grk “than having.”
  99. Matthew 18:9 tn Grk “than having.”
  100. Matthew 18:9 tn Grk “the Gehenna of fire.”sn See the note on the word hell in 5:22.
  101. Matthew 18:10 tc The most significant mss, along with others (א B L* Θ* ƒ1, 13 33 892* e ff1 sys sa), do not include 18:11 “For the Son of Man came to save the lost.” The verse is included in D Lmg N W Γ Δ Θc 078vid 565 579 700 892c 1241 1424 M lat syc,p,h, but is almost certainly not original, being borrowed from the parallel in Luke 19:10. The present translation follows NA28 in omitting the verse number as well, a procedure also followed by a number of other modern translations.
  102. Matthew 18:12 tn Grk “a certain man.” The Greek word ἄνθρωπος (anthrōpos) is used here in a somewhat generic sense.
  103. Matthew 18:12 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
  104. Matthew 18:12 sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
  105. Matthew 18:13 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  106. Matthew 18:15 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
  107. Matthew 18:15 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
  108. Matthew 18:15 tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ƒ1 579 sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [hamartēsē] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be autographic. NA28 includes the words in brackets, indicating doubts as to their authenticity.
  109. Matthew 18:15 tn Grk “go reprove him.”
  110. Matthew 18:16 sn A quotation from Deut 19:15.
  111. Matthew 18:17 tn Here δέ (de) has not been translated.
  112. Matthew 18:17 tn Here δέ (de) has not been translated.
  113. Matthew 18:17 tn Grk “let him be to you as.”
  114. Matthew 18:17 tn Or “a pagan.”
  115. Matthew 18:17 sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.
  116. Matthew 18:18 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  117. Matthew 18:19 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  118. Matthew 18:19 tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.
  119. Matthew 18:21 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
  120. Matthew 18:22 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
  121. Matthew 18:23 tn See the note on the word “slave” in 8:9.
  122. Matthew 18:24 tn Here δέ (de) has not been translated.
  123. Matthew 18:24 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately 6,000 denarii with gold talents worth at least thirty times that much).”
  124. Matthew 18:25 tn Here δέ (de) has not been translated.
  125. Matthew 18:25 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
  126. Matthew 18:25 tn Grk “and his wife.”
  127. Matthew 18:26 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
  128. Matthew 18:26 tc The majority of mss (א L W Γ Δ 058 0281 ƒ1, 13 33 565 579 1241 1424 M it syp,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few key witnesses lack this vocative (B D Θ 700 lat sys,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.
  129. Matthew 18:28 tn Here δέ (de) has not been translated.
  130. Matthew 18:28 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
  131. Matthew 18:28 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
  132. Matthew 18:28 tn Grk “and he grabbed him and started choking him.”
  133. Matthew 18:28 tn The word “me” is not in the Greek text, but is implied.
  134. Matthew 18:29 tn Grk “begged him, saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
  135. Matthew 18:31 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
  136. Matthew 18:32 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
  137. Matthew 18:34 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
  138. Matthew 18:35 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
  139. Matthew 18:35 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
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