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Mark 9:14-29
New English Translation

The Disciples’ Failure to Heal

14 When they came to the disciples, they saw a large crowd around them and experts in the law[a] arguing with them. 15 When the whole crowd saw him, they were amazed and ran[b] at once and greeted him. 16 He asked them, “What are you arguing about with them?” 17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but[c] they were not able to do so.”[d] 19 He answered them,[e] “You[f] unbelieving[g] generation! How much longer[h] must I be with you? How much longer must I endure[i] you?[j] Bring him to me.” 20 So they brought the boy[k] to him. When the spirit saw him, it immediately threw the boy into a convulsion. He[l] fell on the ground and rolled around, foaming at the mouth. 21 Jesus[m] asked his father, “How long has this been happening to him?” And he said, “From childhood. 22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 23 Then Jesus said to him, “‘If you are able?’[n] All things are possible for the one who believes.” 24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”

25 Now when Jesus saw that a crowd was quickly gathering, he rebuked[o] the unclean spirit,[p] saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 26 It shrieked, threw him into terrible convulsions, and came out. The boy[q] looked so much like a corpse that many said, “He is dead!” 27 But Jesus gently took his hand and raised him to his feet, and he stood up.

28 Then,[r] after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 29 He told them, “This kind can come out only by prayer.”[s]

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Footnotes

  1. Mark 9:14 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
  2. Mark 9:15 tn Grk The participle προστρέχοντες (prostrechontes) has been translated as a finite verb to make the sequence of events clear in English.
  3. Mark 9:18 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  4. Mark 9:18 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
  5. Mark 9:19 tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokritheis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
  6. Mark 9:19 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
  7. Mark 9:19 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
  8. Mark 9:19 tn Grk “how long.”
  9. Mark 9:19 tn Or “put up with.” See Num 11:12; Isa 46:4.
  10. Mark 9:19 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
  11. Mark 9:20 tn Grk “him.”
  12. Mark 9:20 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  13. Mark 9:21 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  14. Mark 9:23 tc Most mss (A C3 Ψ 33 M) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunē, “if you are able”; supported by א B C* L N* Δ ƒ1 579 892). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ ƒ13 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunē, “if you can [do] this”; so [P45] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunē, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the initial text here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.
  15. Mark 9:25 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  16. Mark 9:25 sn Unclean spirit refers to an evil spirit.
  17. Mark 9:26 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  18. Mark 9:28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  19. Mark 9:29 tc Most witnesses, even early and excellent ones (P45vid א2 A C D L W Θ Ψ ƒ1,13 33 M lat co), have “and fasting” (καὶ νηστείᾳ, kai nēsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most significant witnesses (א* B), as well as a few others (0274 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.
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Matthew 17:14-20
New English Translation

The Disciples’ Failure to Heal

14 When[a] 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[b] and suffers terribly, for he often falls into the fire and into the water. 16 I brought him to your disciples, but[c] they were not able to heal him.” 17 Jesus answered,[d] “You[e] unbelieving[f] and perverse generation! How much longer must I be with you? How much longer must I endure[g] you?[h] Bring him here to me.” 18 Then[i] Jesus rebuked[j] the demon and it came out of him, and the boy was healed from that moment. 19 Then the disciples came[k] 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,[l] if you have faith the size of[m] a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing[n] will be impossible for you.”[o]

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Footnotes

  1. Matthew 17:14 tn Here καί (kai) has not been translated.
  2. 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).
  3. Matthew 17:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  4. Matthew 17:17 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
  5. 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.”
  6. 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.
  7. Matthew 17:17 tn Or “put up with.” See Num 11:12; Isa 46:4.
  8. Matthew 17:17 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
  9. Matthew 17:18 tn Here καί (kai) has been translated as “Then.”
  10. Matthew 17:18 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  11. 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.
  12. Matthew 17:20 tn Grk “For truly (ἀμήν, amēn), I say to you.” Here γάρ (gar) has not been translated.
  13. Matthew 17:20 tn Grk “faith as,” “faith like.”
  14. Matthew 17:20 tn Here καί (kai) has not been translated.
  15. 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.
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Luke 9:37-43
New English Translation

Healing a Boy with an Unclean Spirit

37 Now on[a] the next day, when they had come down from the mountain, a large crowd met him. 38 Then[b] a man from the crowd cried out,[c] “Teacher, I beg you to look at[d] my son—he is my only child! 39 A[e] spirit seizes him, and he suddenly screams;[f] it throws him into convulsions[g] and causes him to foam at the mouth. It hardly ever leaves him alone, torturing[h] him severely. 40 I[i] begged[j] your disciples to cast it out, but[k] they could not do so.”[l] 41 Jesus answered,[m] “You[n] unbelieving[o] and perverse generation! How much longer[p] must I be with you and endure[q] you?[r] Bring your son here.” 42 As[s] the boy[t] was approaching, the demon threw him to the ground[u] and shook him with convulsions.[v] But Jesus rebuked[w] the unclean[x] spirit, healed the boy, and gave him back to his father. 43 Then[y] they were all astonished at the mighty power[z] of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd[aa] was amazed at everything Jesus[ab] was doing, he said to his disciples,

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Footnotes

  1. Luke 9:37 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  2. Luke 9:38 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  3. Luke 9:38 tn Grk “cried out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  4. Luke 9:38 tn This verb means “to have regard for”; see Luke 1:48.
  5. Luke 9:39 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  6. Luke 9:39 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
  7. Luke 9:39 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
  8. Luke 9:39 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
  9. Luke 9:40 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
  10. Luke 9:40 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
  11. Luke 9:40 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  12. Luke 9:40 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
  13. Luke 9:41 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
  14. Luke 9:41 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
  15. Luke 9:41 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
  16. Luke 9:41 tn Grk “how long.”
  17. Luke 9:41 tn Or “and put up with.” See Num 11:12; Isa 46:4.
  18. Luke 9:41 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
  19. Luke 9:42 tn Here δέ (de) has not been translated.
  20. Luke 9:42 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
  21. Luke 9:42 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
  22. Luke 9:42 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassō) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
  23. Luke 9:42 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  24. Luke 9:42 sn This is a reference to an evil spirit. See Luke 4:33.
  25. Luke 9:43 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
  26. Luke 9:43 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
  27. Luke 9:43 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
  28. Luke 9:43 tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ13 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P75 א B D L Ξ ƒ1 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.
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Mark 9:30-32
New English Translation

Second Prediction of Jesus’ Death and Resurrection

30 They went out from there and passed through Galilee. But[a] Jesus[b] did not want anyone to know, 31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men.[c] They[d] will kill him,[e] and after three days he will rise.”[f] 32 But they did not understand this statement and were afraid to ask him.

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Footnotes

  1. Mark 9:30 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  2. Mark 9:30 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Mark 9:31 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.
  4. Mark 9:31 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  5. Mark 9:31 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
  6. Mark 9:31 sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.
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Matthew 17:22-23
New English Translation

Second Prediction of Jesus’ Death and Resurrection

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

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Footnotes

  1. Matthew 17:22 tn Here δέ (de) has not been translated.
  2. 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.
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Luke 9:43-45
New English Translation

43 Then[a] they were all astonished at the mighty power[b] of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd[c] was amazed at everything Jesus[d] was doing, he said to his disciples, 44 “Take these words to heart,[e] for the Son of Man is going to be betrayed into the hands of men.”[f] 45 But they did not understand this statement; its meaning[g] had been concealed[h] from them, so that they could not grasp it. Yet[i] they were afraid to ask him about this statement.

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Footnotes

  1. Luke 9:43 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
  2. Luke 9:43 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
  3. Luke 9:43 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
  4. Luke 9:43 tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ13 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P75 א B D L Ξ ƒ1 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.
  5. Luke 9:44 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
  6. Luke 9:44 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”; TEV, “to the power of human beings”). 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.
  7. Luke 9:45 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
  8. Luke 9:45 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
  9. Luke 9:45 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
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Matthew 17:24-27
New English Translation

The Temple Tax

24 After[a] they arrived in Capernaum,[b] the collectors of the temple tax[c] 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,[d] “What do you think, Simon? From whom do earthly kings collect tolls or taxes—from their sons[e] or from foreigners?” 26 After he said, “From foreigners,” Jesus said to him, “Then the sons[f] 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.[g] Take that and give it to them for me and you.”

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Footnotes

  1. Matthew 17:24 tn Here δέ (de) has not been translated.
  2. 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.
  3. 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).
  4. Matthew 17:25 tn Grk “spoke first to him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  5. 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.
  6. Matthew 17:26 sn See the note on the phrase their sons in the previous verse.
  7. 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).
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Mark 9:33-37
New English Translation

Questions About the Greatest

33 Then[a] they came to Capernaum.[b] After Jesus[c] was inside the house he asked them, “What were you discussing on the way?” 34 But they were silent, for on the way they had argued with one another about who was the greatest. 35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.” 36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 37 “Whoever welcomes[d] one of these little children[e] in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

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Footnotes

  1. Mark 9:33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Mark 9:33 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.
  3. Mark 9:33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  4. Mark 9:37 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
  5. Mark 9:37 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
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Matthew 18:1-6
New English Translation

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,[a] unless you turn around and become like little children,[b] you will never[c] 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[d] 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,[e] it would be better for him to have a huge millstone[f] hung around his neck and to be drowned in the open sea.[g]

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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.”
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Luke 9:46-48
New English Translation

Concerning the Greatest

46 Now an argument started among the disciples[a] as to which of them might be[b] the greatest. 47 But when Jesus discerned their innermost thoughts,[c] he took a child, had him stand by[d] his side, 48 and said to them, “Whoever welcomes[e] this child[f] in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.”[g]

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Footnotes

  1. Luke 9:46 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
  2. Luke 9:46 tn The use of the optative mood means the answer is not clear (BDF §§267.2.2; 385.2.2).
  3. Luke 9:47 tn Grk “knowing the thoughts of their hearts” (an idiom).
  4. Luke 9:47 tn On this use of παρά (para), see BDF §238.
  5. Luke 9:48 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
  6. Luke 9:48 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
  7. Luke 9:48 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
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Mark 9:38-41
New English Translation

On Jesus’ Side

38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.” 39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me. 40 For whoever is not against us is for us. 41 For I tell you the truth,[a] whoever gives you a cup of water because[b] you bear Christ’s[c] name will never lose his reward.

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Footnotes

  1. Mark 9:41 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  2. Mark 9:41 tn Grk “in [the] name that of Christ you are.”
  3. Mark 9:41 tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 8:29.
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Luke 9:49-50
New English Translation

On the Right Side

49 John answered,[a] “Master, we saw someone casting out demons in your name, and we tried to stop[b] him because he is not a disciple[c] along with us.” 50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

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Footnotes

  1. Luke 9:49 tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.
  2. Luke 9:49 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekōluomen; found in P75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekōlusamen; found in A C D W Θ Ψ ƒ1,13 33 M co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.
  3. Luke 9:49 tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
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Mark 9:42-50
New English Translation

42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone[a] tied around his neck and to be thrown into the sea. 43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have[b] two hands and go into hell,[c] to the unquenchable fire.[d] 45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have[e] two feet and be thrown into hell.[f] 47 If your eye causes you to sin, tear it out![g] It is better to enter into the kingdom of God[h] with one eye than to have[i] two eyes and be thrown into hell, 48 where their worm never dies and the fire is never quenched. 49 Everyone will be salted with fire.[j] 50 Salt[k] is good, but if it loses its saltiness,[l] how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

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Footnotes

  1. Mark 9:42 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 Matt 18:6.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.
  2. Mark 9:43 tn Grk “than having.”
  3. Mark 9:43 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
  4. Mark 9:43 tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ ƒ13 M lat syp,h, but lacking in significant Alexandrian mss and several others (א B C L W Δ Ψ 0274 ƒ1 28 565 892 co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  5. Mark 9:45 tn Grk “than having.”
  6. Mark 9:45 tc See tc note at the end of v. 43.
  7. Mark 9:47 tn Grk “throw it out.”
  8. Mark 9:47 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  9. Mark 9:47 tn Grk “than having.”
  10. Mark 9:49 tc The earliest mss ([א] B L [W] Δ 0274 ƒ1,13 28* 565 700 sys sa) have the reading adopted by the translation. Codex Bezae (D) and several Itala read “Every sacrifice will be salted with salt.” The majority of other mss (A C Θ Ψ M lat syp,h) have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading “salted with fire” and the Western reading “salted with salt.” The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition. sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.
  11. Mark 9:50 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
  12. Mark 9:50 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
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Matthew 18:7-35
New English Translation

7 Woe to the world because of stumbling blocks! It[a] is necessary that stumbling blocks come, but woe to the person through whom they come. 8 If[b] your hand or your foot causes you to sin,[c] cut it off and throw it away. It is better for you to enter life crippled or lame than to have[d] 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[e] two eyes and be thrown into fiery hell.[f]

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.[g] 12 What do you think? If someone[h] owns a hundred[i] 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?[j] 13 And if he finds it, I tell you the truth,[k] 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[l] your brother[m] sins,[n] go and show him his fault[o] 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.[p] 17 If[q] he refuses to listen to them, tell it to the church. If[r] he refuses to listen to the church, treat him like[s] a Gentile[t] or a tax collector.[u]

18 “I tell you the truth,[v] 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,[w] if two of you on earth agree about whatever you ask, my Father in heaven will do it for you.[x] 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[y] who sins against me? As many as seven times?” 22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times![z]

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.[aa] 24 As[ab] he began settling his accounts, a man who owed 10,000 talents[ac] was brought to him. 25 Because[ad] he was not able to repay it,[ae] the lord ordered him to be sold, along with[af] his wife, children, and whatever he possessed, and repayment to be made. 26 Then the slave threw himself to the ground[ag] before him, saying,[ah] ‘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[ai] he went out, that same slave found one of his fellow slaves who owed him 100 silver coins.[aj] So[ak] he grabbed him by the throat and started to choke him,[al] saying, ‘Pay back what you owe me!’[am] 29 Then his fellow slave threw himself down and begged him,[an] ‘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[ao] 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[ap] 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[aq] until he repaid all he owed. 35 So also my heavenly Father will do to you, if each of you does not forgive your[ar] brother[as] from your heart.”

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Footnotes

  1. Matthew 18:7 tn Grk “For it.” Here γάρ (gar) has not been translated.
  2. Matthew 18:8 tn Here δέ (de) has not been translated.
  3. 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.
  4. Matthew 18:8 tn Grk “than having.”
  5. Matthew 18:9 tn Grk “than having.”
  6. Matthew 18:9 tn Grk “the Gehenna of fire.”sn See the note on the word hell in 5:22.
  7. 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.
  8. Matthew 18:12 tn Grk “a certain man.” The Greek word ἄνθρωπος (anthrōpos) is used here in a somewhat generic sense.
  9. 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.
  10. 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.
  11. Matthew 18:13 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  12. Matthew 18:15 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
  13. 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).
  14. 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.
  15. Matthew 18:15 tn Grk “go reprove him.”
  16. Matthew 18:16 sn A quotation from Deut 19:15.
  17. Matthew 18:17 tn Here δέ (de) has not been translated.
  18. Matthew 18:17 tn Here δέ (de) has not been translated.
  19. Matthew 18:17 tn Grk “let him be to you as.”
  20. Matthew 18:17 tn Or “a pagan.”
  21. 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.
  22. Matthew 18:18 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  23. Matthew 18:19 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  24. 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.
  25. 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.
  26. 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.
  27. Matthew 18:23 tn See the note on the word “slave” in 8:9.
  28. Matthew 18:24 tn Here δέ (de) has not been translated.
  29. 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).”
  30. Matthew 18:25 tn Here δέ (de) has not been translated.
  31. 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.
  32. Matthew 18:25 tn Grk “and his wife.”
  33. 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.
  34. 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.
  35. Matthew 18:28 tn Here δέ (de) has not been translated.
  36. 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.
  37. 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.
  38. Matthew 18:28 tn Grk “and he grabbed him and started choking him.”
  39. Matthew 18:28 tn The word “me” is not in the Greek text, but is implied.
  40. Matthew 18:29 tn Grk “begged him, saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
  41. Matthew 18:31 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
  42. Matthew 18:32 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
  43. 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.
  44. 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).
  45. 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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