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Discovery Box| (0.27) | (Mat 13:15) | 1 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach. |
| (0.27) | (Mat 13:11) | 2 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38). |
| (0.27) | (Mat 13:11) | 1 tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated. |
| (0.27) | (Mat 13:2) | 2 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause. |
| (0.27) | (Mat 13:3) | 4 sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God. |
| (0.27) | (Mat 12:43) | 3 tn Grk “man.” This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females. This same use occurs in v. 45. |
| (0.27) | (Mat 12:39) | 1 tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. |
| (0.27) | (Mat 12:27) | 1 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19, ” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading. |
| (0.27) | (Mat 11:25) | 5 sn See 1 Cor 1:26-31, where Paul states that not many of the wise, powerful, or privileged had responded to the gospel. |
| (0.27) | (Mat 11:21) | 6 sn To clothe oneself in sackcloth and ashes was a public sign of mourning or lament, in this case for past behavior and associated with repentance. |
| (0.27) | (Mat 11:16) | 3 tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated. |
| (0.27) | (Mat 11:5) | 3 sn The good news proclaimed is the message about the arrival of the kingdom (cf. Matt 10:7) which the messengers are to go about proclaiming. |
| (0.27) | (Mat 11:2) | 3 tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied. |
| (0.27) | (Mat 10:37) | 1 sn The statement demands uncompromising, radical loyalty to Jesus, a loyalty so powerful that it surpasses normal human relationships, even familial ones. |
| (0.27) | (Mat 10:21) | 1 sn The mention of father and child in the following clause indicates that brother here refers to actual siblings, the members of one’s own family. |
| (0.27) | (Mat 9:38) | 2 tn Grk “harvest,” but by extension of meaning this refers to the crops awaiting harvest in the fields. See BDAG 453 s.v. θερισμός 2.a. |
| (0.27) | (Mat 9:28) | 2 tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation. |
| (0.27) | (Mat 9:27) | 3 sn Have mercy on us is a request for healing. Implicit in the request is the assumption that Jesus had the power to heal them and restore their sight. |
| (0.27) | (Mat 9:20) | 3 sn The edge of his cloak could simply refer to the edge or hem, but the same term kraspedon is used in Matt 23:5 to refer to the tassels on the four corners of a Jewish man’s garment, and it probably means the same here (J. Nolland, The Gospel of Matthew [NIGTC], 396). The tassel on the corner of the garment symbolized obedience to the law (cf. Num 15:37-41; Deut 22:12). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity. |
| (0.27) | (Mat 9:15) | 2 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5). |
