2:7 Then Herod 1 privately summoned the wise men and determined from them when the star had appeared.
3:13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River. 2
4:1 Then Jesus was led by the Spirit into the wilderness 3 to be tempted by the devil.
10:32 “Whoever, then, acknowledges 9 me before people, I will acknowledge 10 before my Father in heaven.
13:10 Then 11 the disciples came to him and said, “Why do you speak to them in parables?”
15:1 Then Pharisees 13 and experts in the law 14 came from Jerusalem 15 to Jesus and said, 16
15:10 Then he called the crowd to him and said, 17 “Listen and understand.
22:15 Then the Pharisees 24 went out and planned together to entrap him with his own words. 25
22:45 If David then calls him ‘Lord,’ how can he be his son?” 26
26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests
1 sn See the note on King Herod in 2:1.
2 tn “River” is not in the Greek text but is supplied for clarity.
3 tn Or “desert.”
4 tn Grk “and behold, angels.” 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).
5 tn Grk “workers of lawlessness.”
6 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). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
7 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
8 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
9 tn Or “confesses.”
10 tn Grk “I will acknowledge him also.”
sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.
11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
12 tn Here δέ (de) has not been translated.
13 sn See the note on Pharisees in 3:7.
14 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
15 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
16 tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.
17 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
18 tc Most
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.
19 tn Grk “And behold, Moses.” 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).
20 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
21 sn See the note on the phrase their sons in the previous verse.
22 tn Here δέ (de) has not been translated.
23 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
24 sn See the note on Pharisees in 3:7.
25 tn Grk “trap him in word.”
26 tn Grk “how is he his son?”
27 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) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.