New Testament in a Year

Footnotes

1. Matthew 24:29 tn Here δέ (de) has not been translated.
2. Matthew 24:29 tn Traditionally, “tribulation.”
3. Matthew 24:29 sn An allusion to Isa 13:10; 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
4. Matthew 24:30 tn Here καί (kai) has not been translated.
5. Matthew 24:30 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
6. Matthew 24:30 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
7. Matthew 24:30 tn Here καί (kai) has not been translated.
8. Matthew 24:30 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
9. Matthew 24:31 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
10. Matthew 24:32 tn Here δέ (de) has not been translated.
11. Matthew 24:33 tn The verb γινώσκετε (ginōskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
12. Matthew 24:34 tn Grk “Truly (ἀμήν, amēn), I say to you.”
13. Matthew 24:34 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
14. Matthew 24:35 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
15. Matthew 24:36 tc ‡ Some significant witnesses, including early Alexandrian and Western mss (א*^,2b B D Θ ƒ¹³ it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude ho huios, “nor the Son”) here (so NA²⁸). Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression; significantly, Mark does not add “alone” to the Father. It is thus doubtful that the absence of “nor the Son” is due to pious scribal motives. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “nor the Son” is part of the autographic text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by א^2a as well as L W Γ Δ ƒ¹ 33 565 579 700 1241 1424 M al vg sy co Hier^mss. Although the external evidence is not as impressive for the shorter reading, it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although copyists were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Further, although some have claimed that the doubled οὐδέ is “necessary on internal grounds” (Bart D. Ehrman, The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament [New York: OUP, 1993], 92; see also Daniel J. Harrington, The Gospel of Matthew, SP 1 [Collegeville, MN: Liturgical, 1991], 342: “…the syntax of the sentence (‘neither the angels … but the Father alone’) demands it.”), this is hardly the case. Indeed, apart from one quotation from the LXX, Matthew never elsewhere uses the correlative οὐδέ construction. Thus, on a redactional, intrinsic, and source-critical basis, the shorter reading is to be strongly preferred. See D. B. Wallace, “The Son’s Ignorance in Matthew 24:36: An Exercise in Textual and Redaction Criticism,” Studies on the Text of the New Testament and Early Christianity: Essays in Honour of Michael W. Holmes, ed. Daniel Gurtner, Paul Foster, and Juan Hernández (Leiden: Brill) 182–209.
16. Matthew 24:37 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
17. Matthew 24:38 tn Grk “they,” but in an indefinite sense, “people.”
18. Matthew 24:39 sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.
19. Matthew 24:39 tn Grk “So also will be the coming of the Son of Man.”
20. Matthew 24:40 sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) and those left behind are judged. The imagery, however, is not directly tied to the identification of the two groups. Its primary purpose in context is to picture the sudden, surprising separation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
21. Matthew 24:41 tn According to L&N 46.16, this refers to a hand mill normally operated by two women.
22. Matthew 24:42 tc Most later mss (L 0281 565 579 700 1241 M lat) have here ὥρᾳ (hōra, “hour”) instead of ἡμέρα (hēmera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ (א B C D W Δ Θ ƒ¹³ 33 892 1424, as well as several versions and fathers), the more general term is surely correct.
23. Matthew 24:43 sn On Jesus’ return pictured as a thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
24. Matthew 24:44 sn Jesus made clear that his coming could not be timed, and suggested it would take some time—so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
25. Matthew 24:45 tn See the note on the word “slave” in 8:9.
26. Matthew 24:45 tn Grk “give them.”
27. Matthew 24:46 tn That is, doing his job, doing what he is supposed to be doing.
28. Matthew 24:47 tn Grk “Truly (ἀμήν, amēn), I say to you.”
29. Matthew 24:47 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
30. Matthew 24:48 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
31. Matthew 24:48 tn Grk “should say in his heart.”
32. Matthew 24:51 tn The verb διχοτομέω (dichotomeō) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).