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Discovery Box| (0.13) | (Mat 22:30) | 1 tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi theou; א L ƒ13 28 33 892 1241 1424) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou theou; W Γ Δ 0102 0161 565 579 M). Whether with or without the article, the reading “of God” appears to be a motivated addition. A few significant witnesses lack the adjunct (B D Θ 0233 ƒ1 700 sa); this coupled with strong internal evidence argues for the authenticity of the shorter reading. |
| (0.13) | (Mat 21:42) | 1 sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel. |
| (0.13) | (Mat 20:8) | 3 tc ‡ Most witnesses, including several key mss (B D N W Γ Δ Θ ƒ1, 13 33vid 565 579 700 1241 1424 M latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this may be a motivated reading, clarifying the indirect object. The support for the omission, however, is not nearly as strong (א C L Z 085 Or). Nevertheless, NA28 includes the pronoun on the basis of the greater external attestation. A decision is difficult, but regardless of what is original, English style is better served with an explicit indirect object. |
| (0.13) | (Mat 18:10) | 1 tc The most significant mss, along with others (א B L* Θ* ƒ1, 13 33 892* e ff1 sys sa), do not include 18:11 “For the Son of Man came to save the lost.” The verse is included in D Lmg N W Γ Δ Θc 078vid 565 579 700 892c 1241 1424 M lat syc,p,h, but is almost certainly not original, being borrowed from the parallel in Luke 19:10. The present translation follows NA28 in omitting the verse number as well, a procedure also followed by a number of other modern translations. |
| (0.13) | (Mat 15:38) | 1 tc ‡ Although most witnesses (B C L N W Γ Δ ƒ13 33 1424 M f sys,p,h mae) read “women and children” instead of “children and women,” this is likely a harmonization to Matt 14:21. A decision is difficult here, but since “children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ ƒ1] 579 lat syc sa bo), and has more compelling internal arguments on its side, it is likely the reading of the initial text. NA28, however, agrees with the majority of witnesses. |
| (0.13) | (Mat 12:15) | 2 tc א B lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ochloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ochloi 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 likely due to homoioteleuton. NA28 puts ὄχλοι in brackets, indicating the difficulty in choosing on reading over the other. |
| (0.13) | (Mat 10:4) | 2 sn Just as Peter is always mentioned first in all the lists, Judas Iscariot is always mentioned last, presumably because he was considered unworthy. There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304. |
| (0.13) | (Mat 8:28) | 1 sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue . . . the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore—the town that the herdsmen most likely entered after the drowning of the pigs. |
| (0.13) | (Mat 8:14) | 2 sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum — Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17. |
| (0.13) | (Mat 7:14) | 2 sn Here the destination is specified as life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven,” 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). |
| (0.13) | (Mat 7:15) | 1 sn The identity of these false prophets is not specified, and this has led to a wide variety of suggested referents: the Pharisees, the Zealots, the Essenes (all roughly contemporaries of Jesus), later groups (representatives of Pauline Christianity, the Gnostics) or later individuals (Simon Magus mentioned in Acts 8:9-24, Bar Kokhba who led the Jewish revolt of A.D. 132-35), or the eschatological false prophets who will lead people astray in the end times (Matt 24:24). Of course, some of these suggestions assume a second century date for the composition (or redaction) of the Gospel of Matthew. |
| (0.13) | (Mat 6:24) | 3 sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. Here “money” is personified as a potential master and thus competes with God for the loyalty of the disciple. The passage is ultimately not a condemnation of wealth (there is no call here for absolute poverty) but a call for unqualified discipleship. God must be first, not money or possessions. |
| (0.13) | (Mat 6:4) | 1 tc L W Δ Θ 0250 565 579 700 1241 1424 M al it read ἐν τῷ φανερῷ (en tō phanerō, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z ƒ1, 13 33 co). |
| (0.13) | (Mat 5:44) | 1 tc Most mss (D L W Δ Θ ƒ13 33 565 579 700 1241 1424 M lat sy(p),h) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27-28. The shorter text is found in א B ƒ1 sys,c sa bopt mae, as well as several fathers. |
| (0.13) | (Mat 4:23) | 2 sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2). |
| (0.13) | (Zec 14:6) | 1 tn Heb “the splendid will congeal.” This difficult phrase (MT יְקָרוֹת יְקִפָּאוֹן, yeqarot yeqippaʾon) is not clarified by the LXX which presupposes וְקָרוּת וְקִפָּאוֹן (veqarut veqippaʾon, “and cold and ice,” a reading followed by NAB, NIV, NCV, NRSV, TEV). Besides the fact that cold and ice do not necessarily follow the absence of light, the idea here is that day will be night and night day. The heavenly sources of light “freeze up” as it were, and refuse to shine. |
| (0.13) | (Zec 12:11) | 1 tn “Hadad Rimmon” is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel’s grief at God’s “wounding” with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25). However, some translations render this as “for” (NRSV, NCV, TEV, CEV), suggesting a person, while others translate as “of” (KJV, NAB, NASB, NIV, NLT) which is ambiguous. |
| (0.13) | (Zec 12:10) | 3 tn The Hebrew term בְּכוֹר (bekhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prōtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT). |
| (0.13) | (Zec 9:15) | 2 sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk. |
| (0.13) | (Zec 1:15) | 1 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (shaʾanan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn’t already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.” |
