5:1 When 14 he saw the crowds, he went up the mountain. 15 After he sat down his disciples came to him.
9:27 As Jesus went on from there, two blind men followed him, shouting, 27 “Have mercy 28 on us, Son of David!” 29
9:32 As 30 they were going away, 31 a man who could not talk and was demon-possessed was brought to him.
12:15 Now when Jesus learned of this, he went away from there. Great 32 crowds 33 followed him, and he healed them all.
16:1 Now when the Pharisees 40 and Sadducees 41 came to test Jesus, 42 they asked him to show them a sign from heaven. 43
19:16 Now 52 someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?”
1 tn Grk “they will call his name.”
2 sn A quotation from Isa 7:14.
3 tn Grk “is translated.”
4 sn An allusion to Isa 8:8, 10 (LXX).
5 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.
6 tc ‡ The earliest
7 tn The imperfect verb has been translated conatively.
8 tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.
9 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
10 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.
11 tn Grk “in whom.”
12 tn Or “with whom I am well pleased.”
sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
13 tn Grk “say that these stones should become bread.”
14 tn Here δέ (de) has not been translated.
15 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").
sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
16 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
17 tn Grk “Or is there.”
18 tn Grk “And behold, a leper 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).
sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
19 tn Grk “a leper approaching, bowed low before him, saying.”
20 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
21 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
22 tn Here καί (kai) has been translated as “then.”
23 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
24 sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.
25 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
26 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
27 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
28 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.
29 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]).
30 tn Here δέ (de) has not been translated.
31 tn Grk “away, behold, they brought a man to him.” 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).
32 tn Here καί (kai) has not been translated.
33 tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.
34 tc A few ancient
35 tn Here δέ (de) has not been translated.
36 tn Grk “seeking.”
37 tn Here δέ (de) has not been translated.
38 tn Grk “answering him, Peter said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
39 tn Grk “asked that they might touch.”
40 sn See the note on Pharisees in 3:7.
41 sn See the note on Sadducees in 3:7.
42 tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.
43 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
44 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
45 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
46 tn Here καί (kai) has been translated as “Then.”
47 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
48 tn Here δέ (de) has not been translated.
49 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 six thousand denarii with gold talents worth at least thirty times that much).”
50 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
51 tc ‡ Although the majority of witnesses (B C W 078 087 Ë13 33 Ï syp,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks 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 Ë1 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA27 includes the word in brackets, indicating reservations regarding 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).
52 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.
53 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.
54 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.
55 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
56 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
57 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
58 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 1:16.
59 tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA27 has αὐτοῦ in brackets, indicating doubts as to its authenticity.
60 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.
61 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
62 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
63 tn Grk “the one who betrays him.”
64 tn Grk “The one I kiss is he.”
65 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
66 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.
67 tn Or “delivered him up.”
68 sn See the note on crucified in 20:19.
69 tn Here καί (kai) has not been translated.
70 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
71 tn Grk “was written.”
72 tn Here καί (kai) has not been translated.
73 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
74 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
75 tn Grk “Mocking him, the chief priests…said.”
76 tn Here δέ (de) has not been translated.
77 tn Grk “and ministered to him.”
sn Cf. Luke 8:3.
78 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.
79 tn Here καί (kai) has not been translated.
80 tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
81 tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA27 includes the word in brackets, indicating doubts as to its authenticity.
82 tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”