10:1 Jesus 5 called his twelve disciples and gave them authority over unclean spirits 6 so they could cast them out and heal every kind of disease and sickness. 7
12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus 12 healed him so that he could speak and see. 13
24:15 “So when you see the abomination of desolation 27 – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),
27:11 Then 35 Jesus stood before the governor, and the governor asked him, 36 “Are you the king 37 of the Jews?” Jesus 38 said, “You say so.” 39
1 tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”
2 tn Grk “Permit now.”
3 tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.
4 tn Or “permitted him.”
5 tn Grk “And he.”
6 sn Unclean spirits refers to evil spirits.
7 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
8 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).
9 sn Withered means the man’s hand was shrunken and paralyzed.
10 tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.
11 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
12 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
13 tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”
14 tn Here δέ (de) has not been translated.
15 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
16 sn That is, their concern for spiritual things is crowded out by material things.
17 sn A quotation from Deut 19:15.
18 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).
19 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.
20 tn Here δέ (de) has not been translated.
21 tn Grk “he went out again about the sixth and ninth hour.”
22 tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.
23 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
24 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.
25 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
26 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.
27 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
28 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
29 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
30 tn Grk “What will you give to me, and I will betray him to you?”
31 tn Here καί (kai) has not been translated.
32 tn Grk “But so that”; the verb “has happened” is implied.
33 tn Grk “Now the.” Here δέ (de) has not been translated.
34 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
35 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
36 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
37 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
38 tn Here δέ (de) has not been translated.
39 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
40 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë1 700* pc sys Ormss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.
41 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.
42 tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148vid Ë1,13 33 Ï) is thus preferred. NA27 includes the word in brackets, indicating reservations about its authenticity.