5:6 “Blessed are those who hunger 3 and thirst for righteousness, for they will be satisfied.
5:8 “Blessed are the pure in heart, for they will see God.
5:9 “Blessed are the peacemakers, for they will be called the children 4 of God.
11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 7
15:9 and they worship me in vain,
teaching as doctrines the commandments of men.’” 14
16:5 When the disciples went to the other side, they forgot to take bread.
17:14 When 16 they came to the crowd, a man came to him, knelt before him,
20:24 Now 20 when the other ten 21 heard this, 22 they were angry with the two brothers.
22:34 Now when the Pharisees 29 heard that he had silenced the Sadducees, 30 they assembled together. 31
1 tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.
2 tn Here δέ (de) has not been translated.
3 sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
4 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).
5 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
6 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
7 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
8 tn Grk “destroy.”
9 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
10 sn That is, crowded out the good plants.
11 tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek
12 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
13 tn Here δέ (de) has not been translated.
14 sn A quotation from Isa 29:13.
15 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.
16 tn Here καί (kai) has not been translated.
17 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
18 tn Here δέ (de) has not been translated.
19 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
20 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
21 tn Grk “the ten.”
22 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.
23 sn The owner’s decision to send his son represents God sending Jesus.
24 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.
25 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
26 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
27 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
28 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.
29 sn See the note on Pharisees in 3:7.
30 sn See the note on Sadducees in 3:7.
31 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
32 tn Here δέ (de) has not been translated.
33 sn See the note on synagogues in 4:23.
34 tn Grk “For when.” Here γάρ (gar) has not been translated.
35 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
36 tn On the use of olive oil in lamps, see L&N 6.202.
37 tn Here δέ (de) has not been translated.
38 tn Here δέ (de) has not been translated.
39 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
40 tn Here καί (kai) has not been translated.
41 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
42 tn Here καί (kai) has not been translated.
43 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
44 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
45 tn Here δέ (de) has not been translated.
46 tn Grk “What do you think?”
47 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
48 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
49 tn Here καί (kai) has not been translated.
50 tc Most
51 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
52 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.
53 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).
54 sn This is a parenthetical note by the author.
55 tn Here καί (kai) has not been translated.
56 tn Or “the reed.”
57 tn The verb here has been translated as an iterative imperfect.
58 tn Here καί (kai) has not been translated.
59 tn This is an Aramaic name; see John 19:17.
60 sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
61 tn Here δέ (de) has not been translated.
62 tn Here δέ (de) has not been translated.