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Discovery Box| (0.19) | (Mat 26:20) | 3 tc Many witnesses, some of them quite significant, have μαθητῶν (mathētōn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (mathētōn autou, “his disciples”; 0281 it) after δώδεκα (dōdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in P37vid,45vid B D K Γ ƒ1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred. |
| (0.19) | (Mat 24:40) | 1 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. |
| (0.19) | (Mat 22:16) | 1 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs. |
| (0.19) | (Mat 21:27) | 3 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. |
| (0.19) | (Mat 21:9) | 2 tn The expression ῾Ωσαννά (hōsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84. |
| (0.19) | (Mat 19:16) | 2 sn Here the questioner asks how to gain eternal life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven” or merely “the kingdom,” suggesting a close relationship between the two concepts (compare Matt 25:34 with v. 46; Matt 19:16, 17, 29 with vv. 23, 24). Matthew consistently portrays “eternal life” as something a person enters in the world to come, whereas the Gospel of John sees “eternal life” as beginning in the present and continuing into the future (cf. John 5:24). |
| (0.19) | (Mat 19:10) | 1 tc ‡ Some significant witnesses, along with the majority of later mss (P25 C D L N W Z Γ Δ 078 ƒ1, 13 33 565 579 700 1241 1424 M lat sy samss bo), read αὐτοῦ (autou, “his”) after μαθηταί (mathētai, “disciples”), but this looks to be a clarifying reading. Other early and significant witnesses lack the pronoun (P71vid א B Θ e ff1 g1 sams mae; SBL), the reading adopted here. NA28 includes the pronoun in brackets, indicating some doubts as to its authenticity. |
| (0.19) | (Mat 19:7) | 1 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). |
| (0.19) | (Mat 19:3) | 3 sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design. |
| (0.19) | (Mat 17:2) | 1 sn In 1st century Judaism and in the NT, it was believed that the righteous would be given new, glorified bodies in order to enter heaven (cf. 1 Cor 15:42-49; 2 Cor 5:1-10). This transformation meant that the righteous will share the glory of God. The account of Jesus’ transfiguration here recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34:28-35. So the disciples saw Jesus transfigured, and they were getting a private preview of the great glory that Jesus would have following his exaltation. |
| (0.19) | (Mat 9:1) | 2 sn His own town refers to Capernaum. Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). For more information, see the note at Matt 8:5. |
| (0.19) | (Mat 4:10) | 1 tc The majority of witnesses (C2 D L Z Γ 33 1241 1424 M) have “behind me” (ὀπίσω μου; opisō mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*vid K P W Δ 0233 ƒ1, 13 565 579* 700). Thus, both externally and internally, the shorter reading is strongly preferred. |
| (0.19) | (Mat 3:4) | 1 sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions, and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods. |
| (0.19) | (Mat 1:16) | 2 sn The term χριστός (christos) was originally an adjective (“anointed”), developing in the LXX (the Greek translation of the OT known as the Septuagint) into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name. |
| (0.19) | (Zec 13:7) | 1 sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the Lord precisely so their flocks (disobedient Israel) can be scattered (cf. Zech 11:6, 8, 9, 16). It is likely that Jesus drew on this passage merely to make the point that whenever shepherds are incapacitated, sheep will scatter. Thus he was not identifying himself with the shepherd in this text (the shepherd in the Zechariah text is a character who is portrayed negatively). |
| (0.19) | (Zec 12:12) | 1 sn By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch (the clan of the family of Nathan). Nathan was a son of David (2 Sam 5:14) through whom Jesus eventually came (Luke 3:23-31). Matthew traces Jesus’ ancestry back through Solomon (Matt 1:6-16) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. The “official” descent of Jesus may be viewed as passing through Solomon whereas the “physical” descent came through Nathan. |
| (0.19) | (Zec 10:4) | 2 sn The metaphor of the wall peg (יָתֵד, yated), together with the others in this list, describes the remarkable change that will take place at the inauguration of God’s eschatological kingdom. Israel, formerly sheep-like, will be turned into a mighty warhorse. The peg refers to a wall hook (although frequently translated “tent peg,” but cf. ASV “nail”; TWOT 1:419) from which tools and weapons were suspended, but figuratively also to the promise of God upon which all of Israel’s hopes were hung (cf. Isa 22:15-25; Ezra 9:8). |
| (0.19) | (Zep 3:1) | 1 tn The present translation assumes מֹרְאָה (morʾah) is derived from רֹאִי (roʾi, “excrement”; see Jastrow 1436 s.v. רֳאִי). The following participle, “stained,” supports this interpretation (cf. NEB “filthy and foul”; NRSV “soiled, defiled”). Another option is to derive the form from מָרָה (marah, “to rebel”); in this case the term should be translated “rebellious” (cf. NASB, NIV “rebellious and defiled”). This idea is supported by v. 2. For discussion of the two options, see HALOT 630 s.v. I מרא and J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 206. |
| (0.19) | (Nah 3:17) | 6 tn Heb “Its place is not known—where are they?” The form אַיָּם has been taken in various ways: (1) an interrogative adverb with third person masculine plural suffix (“where are they?”; GKC 296-97 §100.o; BDB 32 s.v. אַי 1.a); (2) an interrogative particle אֵי (ʾey, “where?”) lengthened to אַיָּה (ʾayyah) and written with the enclitic particle ־ם (mem; GKC 295 §100.g), similar to ayyami (“where?”) in Assyrian (CAD 1.1.220); see W. A. Maier, Nahum, 356; R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 111; T. Longman, “Nahum,” The Minor Prophets, 2:826. |
| (0.19) | (Nah 3:15) | 3 tc The root כָּבֵד (kaved, “be heavy”) is repeated for emphasis: the forms are the Hitpael infinitive absolute הִתְכַּבֵּד (hitkabbed) and Hitpael imperative הִתְכַּבְּדִי (hitkabbedi), both translated here as “Multiply yourself”). The infinitive absolute functions as an imperative (GKC §113.bb, 346). The BHS editors suggest emending the infinitive absolute to another imperative in order to have a finite verb in each line. But perhaps the infinitive absolute functions as an imperative (GKC §113.bb, 346). The LXX omits the first clause suggesting dittography in the Hebrew text. |
