Matthew 18-21

New English Translation

Footnotes

1. Matthew 18:3 tn Grk “Truly (ἀμήν, amēn), I say to you.”
2. 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.
3. Matthew 18:3 tn The negation in Greek (οὐ μή, ou mē) is very strong here.
4. Matthew 18:5 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
5. Matthew 18:6 tn The Greek term σκανδαλίζω (skandalizō), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
6. 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.
7. 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.”
8. Matthew 18:7 tn Grk “For it.” Here γάρ (gar) has not been translated.
9. Matthew 18:8 tn Here δέ (de) has not been translated.
10. 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.
11. Matthew 18:8 tn Grk “than having.”
12. Matthew 18:9 tn Grk “than having.”
13. Matthew 18:9 tn Grk “the Gehenna of fire.”sn See the note on the word hell in 5:22.
14. Matthew 18:10 tc The most significant mss, along with others (א B L* Θ* ƒ^{1, 13} 33 892* e ff¹ sy^s sa), do not include 18:11 “For the Son of Man came to save the lost.” The verse is included in D L^mg N W Γ Δ Θ^c 078^vid 565 579 700 892^c 1241 1424 M lat sy^c,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.
15. Matthew 18:12 tn Grk “a certain man.” The Greek word ἄνθρωπος (anthrōpos) is used here in a somewhat generic sense.
16. 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.
17. 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.
18. Matthew 18:13 tn Grk “Truly (ἀμήν, amēn), I say to you.”
19. Matthew 18:15 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
20. 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).
21. 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.
22. Matthew 18:15 tn Grk “go reprove him.”
23. Matthew 18:16 sn A quotation from Deut 19:15.
24. Matthew 18:17 tn Here δέ (de) has not been translated.
25. Matthew 18:17 tn Here δέ (de) has not been translated.
26. Matthew 18:17 tn Grk “let him be to you as.”
27. Matthew 18:17 tn Or “a pagan.”
28. 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.
29. Matthew 18:18 tn Grk “Truly (ἀμήν, amēn), I say to you.”
30. Matthew 18:19 tn Grk “Truly (ἀμήν, amēn), I say to you.”
31. 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.
32. 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.
33. 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.
34. Matthew 18:23 tn See the note on the word “slave” in 8:9.
35. Matthew 18:24 tn Here δέ (de) has not been translated.
36. 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).”
37. Matthew 18:25 tn Here δέ (de) has not been translated.
38. 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.
39. Matthew 18:25 tn Grk “and his wife.”
40. 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.
41. Matthew 18:26 tc The majority of mss (א L W Γ Δ 058 0281 ƒ^{1, 13} 33 565 579 1241 1424 M it sy^p,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few key witnesses lack this vocative (B D Θ 700 lat sy^s,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.
42. Matthew 18:28 tn Here δέ (de) has not been translated.
43. 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.
44. 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.
45. Matthew 18:28 tn Grk “and he grabbed him and started choking him.”
46. Matthew 18:28 tn The word “me” is not in the Greek text, but is implied.
47. Matthew 18:29 tn Grk “begged him, saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
48. Matthew 18:31 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
49. Matthew 18:32 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
50. 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.
51. 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).
52. 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.
53. Matthew 19:1 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
54. Matthew 19:1 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
55. Matthew 19:3 tn Grk “And Pharisees.”sn See the note on Pharisees in 3:7.
56. Matthew 19:3 tc ‡ Most mss have either ἀνθρώπῳ (anthrōpō, “for a man” [so א³ C D W Δ Θ 087 ƒ^{1, 13} 33 1241 M latt]) τινί (tini, “for someone” 700), ἀνθρώπῳ τινί (anthrōpō tini, “for a man” [565]) or ἀνδρί (andri, “for a husband” [1424^c]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). “For a husband” is an assimilation to the parallel in Mark; the other readings may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 1424*) have neither noun or the pronoun. In light of the variety of additions that clarify the subject of the infinitive, and especially since the shorter reading is the more difficult, it is likely that none of these additions was present in the autograph. As the harder reading, the shorter reading seems to best explain the rise of the others. NA²⁸, however, reads ἀνθρώπῳ here.
57. Matthew 19:3 sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
58. Matthew 19:4 sn A quotation from Gen 1:27; 5:2.
59. Matthew 19:5 sn A quotation from Gen 2:24.
60. Matthew 19:7 tc ‡ Although the majority of witnesses (B C N W Γ Δ 078 087 ƒ¹³ 33 565 1241 1424 M sy^p,h) have αὐτήν (autēn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), several authorities lack the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ ƒ¹ 579 700 lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be initial text’s wording here. The pronoun has been included in the translation, however, for clarity. NA²⁸ includes the word in brackets, indicating reservations about its authenticity.sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).
61. Matthew 19:8 tc A few significant witnesses (א Φ a b c mae) have the name “Jesus” here, but it is almost certainly not original. Nevertheless, for clarity’s sake, “Jesus” is added in the translation.tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
62. Matthew 19:8 tn Grk “heart” (a collective singular).
63. Matthew 19:10 tc ‡ Some significant witnesses, along with the majority of later mss (P²⁵ C D L N W Z Γ Δ 078 ƒ^{1, 13} 33 565 579 700 1241 1424 M lat sy sa^mss bo), read αὐτοῦ (autou, “his”) after μαθηταί (mathētai, “disciples”), but this looks to be a clarifying reading. Other early and significant witnesses lack the pronoun (P^71vid א B Θ e ff¹ g¹ sa^ms mae; SBL), the reading adopted here. NA²⁸ includes the pronoun in brackets, indicating some doubts as to its authenticity.
64. Matthew 19:11 tn Here δέ (de) has not been translated.
65. Matthew 19:12 tn Grk “from the womb of the mother” (an idiom).
66. Matthew 19:12 tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).
67. Matthew 19:12 tn Grk “people.”
68. Matthew 19:13 tn Grk “so that he would lay his hands on them and pray.”
69. Matthew 19:13 tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
70. Matthew 19:14 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
71. Matthew 19:15 tn Grk “went from there.”
72. Matthew 19:16 tn Grk “And behold one came.” 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). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
73. Matthew 19:16 sn Here the questioner asks how to gain eternal life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven” or merely “the kingdom,” suggesting a close relationship between the two concepts (compare Matt 25:34 with v. 46; Matt 19:16, 17, 29 with vv. 23, 24). Matthew consistently portrays “eternal life” as something a person enters in the world to come, whereas the Gospel of John sees “eternal life” as beginning in the present and continuing into the future (cf. John 5:24).
74. Matthew 19:19 sn A quotation from Exod 20:12-16; Deut 5:16-20.
75. Matthew 19:19 sn A quotation from Lev 19:18.
76. Matthew 19:20 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
77. Matthew 19:20 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command—to give away all he had—revealed that internally he loved money more than God.
78. Matthew 19:21 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
79. Matthew 19:21 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
80. Matthew 19:22 tn Grk “he had many possessions.” This term (κτῆμα, ktēma) is often used for land as a possession.
81. Matthew 19:23 tn Grk “Truly (ἀμήν, amēn), I say to you.”
82. Matthew 19:24 tn Grk “I say to you.”
83. Matthew 19:24 tc A few, mostly late, witnesses (579 1424 al arm Cyr) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
84. Matthew 19:24 sn The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
85. Matthew 19:25 tn Here δέ (de) has not been translated.
86. Matthew 19:25 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
87. Matthew 19:26 tn Here δέ (de) has not been translated.
88. Matthew 19:26 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
89. Matthew 19:27 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
90. Matthew 19:27 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
91. Matthew 19:27 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
92. Matthew 19:28 tn Here δέ (de) has not been translated.
93. Matthew 19:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
94. Matthew 19:28 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
95. Matthew 19:28 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
96. Matthew 19:29 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
97. Matthew 20:1 sn The term landowner here refers to the owner and manager of a household.
98. Matthew 20:2 tn Grk “agreeing with the workers for a denarius a day.”sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.
99. Matthew 20:3 tn Grk “about the third hour.”
100. Matthew 20:3 sn See the note on marketplaces in Matt 11:16.
101. Matthew 20:5 tn Here δέ (de) has not been translated.
102. Matthew 20:5 tn Grk “he went out again about the sixth and ninth hour.”
103. Matthew 20:6 tn Grk “about the eleventh hour.”
104. Matthew 20:8 tn Here δέ (de) has not been translated.
105. Matthew 20:8 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
106. Matthew 20:8 tc ‡ Most witnesses, including several key mss (B D N W Γ Δ Θ ƒ^{1, 13} 33^vid 565 579 700 1241 1424 M latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this may be a motivated reading, clarifying the indirect object. The support for the omission, however, is not nearly as strong (א C L Z 085 Or). Nevertheless, NA²⁸ includes the pronoun on the basis of the greater external attestation. A decision is difficult, but regardless of what is original, English style is better served with an explicit indirect object.
107. Matthew 20:9 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
108. Matthew 20:11 tn Here δέ (de) has not been translated.
109. Matthew 20:11 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
110. Matthew 20:13 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
111. Matthew 20:13 tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
112. Matthew 20:13 tn Grk “for a denarius a day.”
113. Matthew 20:14 tn Here δέ (de) has not been translated.
114. Matthew 20:14 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
115. Matthew 20:15 tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (ē, “or”; e.g., א C N W Γ Δ 085 ƒ^{1, 13} 33 565 579 1241 1424 M lat co). Although in later Greek the οι in σοι (oi in soi)—the last word of v. 14—would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700; SBL) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading most likely belongs to the Ausgangstext. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.
116. Matthew 20:15 tn Grk “Is your eye evil because I am good?”
117. Matthew 20:17 tc ‡ Several key witnesses along with the majority of mss (e.g., B C N W Δ 085 33 565 579 700 1241 M lat sy^h sa^mss) have μαθητάς (mathētas, “disciples”) after τοὺς δώδεκα (tous dōdeka, “the twelve”); still other authorities have μαθητὰς αὐτοῦ (mathētas autou, “his disciples”; Γ 13 892^c 1424 it sy^p sa^mss) after δώδεκα. The personal pronoun is a clarifying addition, but all these mss also throw their weight toward the μαθητάς reading. Other significant witnesses lack the word (e.g. א D L Θ ƒ^{1, 13} 892* sy^s,c bo Or). Up until this point in the Gospel, Matthew speaks of “the twelve” always with qualification (“twelve disciples,” “twelve apostles,” “these twelve”; cf. Matt 10:1, 2, 5; 11:1), but afterward just as “the twelve” (Matt 26:14, 20, 47). Thus, in spite of the strong external evidence, both longer variants look to be scribal clarifications, and hence are considered secondary. NA²⁸ puts μαθητὰς in brackets to show doubts about its authenticity.
118. Matthew 20:18 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
119. Matthew 20:19 tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigoō) has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
120. Matthew 20:19 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
121. Matthew 20:19 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
122. Matthew 20:20 tn Grk “asked something from him.”
123. Matthew 20:21 tn Grk “said to him.”
124. Matthew 20:21 tn Grk “Say that.”
125. Matthew 20:21 tc A majority of witnesses read σου (sou, “your”) here, perhaps as a clarifying addition. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. All things considered, σου is most likely authentic.
126. Matthew 20:22 tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
127. Matthew 20:22 tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.
128. Matthew 20:22 tc Most mss (C N W Γ Δ 33 565 579 700 1241 1424 M al, as well as some versional and patristic authorities) add “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 ƒ^{1, 13} lat sa, as well as other versional and patristic authorities).
129. Matthew 20:22 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
130. Matthew 20:23 tc See the tc note on “about to drink” in v. 22.
131. Matthew 20:24 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
132. Matthew 20:24 tn Grk “the ten.”
133. Matthew 20:24 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
134. Matthew 20:27 tn See the note on the word “slave” in 8:9.
135. Matthew 20:28 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
136. Matthew 20:30 tn Grk “And behold.” 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).
137. Matthew 20:30 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
138. Matthew 20:30 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
139. Matthew 20:30 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
140. Matthew 20:31 tn Here δέ (de) has not been translated.
141. Matthew 20:31 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
142. Matthew 20:31 tc ‡ The majority of mss (C N W Γ Δ ƒ¹ 33 565 1241 1424 M and several versional witnesses) read κύριε (kurie, “Lord”) after ἐλέησον ἡμᾶς (eleēson hēmas, “have mercy on us”). But since this is the order of words in v. 30 (though that wording is also disputed), and since the κύριε-first reading enjoys widespread and early support (א B D L Z Θ 085 0281 ƒ¹³ 892 lat sy^p sa^mss bo; SBL), the latter was considered to be the earliest reading. However, the decision was by no means easy. NA²⁸ has κύριε after ἐλέησον ἡμᾶς here; a majority of that committee felt that since the placement of κύριε in last place was the nonliturgical order it “would have been likely to be altered in transcription to the more familiar sequence” (TCGNT 44).
143. Matthew 21:1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
144. 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.
145. 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.
146. Matthew 21:2 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
147. Matthew 21:3 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
148. Matthew 21:4 tn Here δέ (de) has not been translated.
149. Matthew 21:4 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
150. 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.
151. 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.
152. Matthew 21:6 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
153. Matthew 21:7 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
154. Matthew 21:8 tn Here δέ (de) has not been translated.
155. Matthew 21:9 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
156. 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.
157. Matthew 21:9 sn A quotation from Ps 118:25-26.
158. Matthew 21:10 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
159. Matthew 21:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
160. Matthew 21:12 tn Grk “the temple.”sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
161. 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.
162. Matthew 21:13 sn A quotation from Isa 56:7.
163. Matthew 21:13 tn Or “a hideout” (see L&N 1.57).
164. 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.
165. Matthew 21:15 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
166. 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.
167. Matthew 21:16 sn A quotation from Ps 8:2.
168. 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.
169. Matthew 21:21 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
170. Matthew 21:21 tn Grk “Truly (ἀμήν, amēn), I say to you.”
171. Matthew 21:22 tn Grk “believing”; the participle here is conditional.
172. Matthew 21:23 tn Grk “he.”
173. Matthew 21:23 tn Grk “the temple.”
174. Matthew 21:23 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
175. 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.
176. 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.
177. 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.
178. Matthew 21:27 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
179. 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.
180. 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.
181. 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.
182. Matthew 21:28 tn Here δέ (de) has not been translated.
183. 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.
184. 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.
185. Matthew 21:30 tn “And he”; here δέ (de) has not been translated.
186. 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.
187. 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.
188. Matthew 21:31 tn Grk “Truly (ἀμήν, amēn), I say to you.”
189. Matthew 21:31 sn See the note on tax collectors in 5:46.
190. Matthew 21:32 tn Here δέ (de) has not been translated.
191. 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.
192. Matthew 21:33 tn The term here refers to the owner and manager of a household.
193. 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.
194. Matthew 21:33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
195. Matthew 21:33 sn The leasing of land to tenant farmers was common in this period.
196. 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.
197. Matthew 21:34 tn Grk “to collect his fruits.”
198. 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.
199. Matthew 21:37 sn The owner’s decision to send his son represents God sending Jesus.
200. 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.
201. Matthew 21:39 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
202. Matthew 21:39 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
203. 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.
204. Matthew 21:42 sn A quotation from Ps 118:22-23.
205. Matthew 21:43 tn Or “to a nation” (so KJV, NASB, NLT).
206. 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.
207. Matthew 21:45 tn Here καί (kai) has not been translated.
208. Matthew 21:45 sn See the note on Pharisees in 3:7.
209. 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.