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Discovery Box| (0.27) | (Mat 9:6) | 3 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly. |
| (0.27) | (Mat 9:2) | 4 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man. |
| (0.27) | (Mat 8:27) | 2 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English. |
| (0.27) | (Mat 7:13) | 1 sn The same verb is used in Matt 5:20, suggesting that the kingdom of heaven is to be understood here as the object. |
| (0.27) | (Mat 7:16) | 1 tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context. |
| (0.27) | (Mat 7:3) | 2 sn The term translated speck (KJV, ASV “mote”; NAB “splinter”) refers to a small piece of wood, chaff, or straw; see L&N 3.66. |
| (0.27) | (Mat 7:8) | 1 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the additional encouragement that God does respond to such requests/actions. |
| (0.27) | (Mat 7:1) | 1 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verb will not be judged has God is the unstated performer of the action. Such usage is generally thought to have arisen within Judaism out of the tendency to minimize the mention of God’s name out of reverence for God, and carried over into early Christian tradition, although in this particular verse the agent may be left unstated more for rhetorical effect. See also ExSyn 437-38. |
| (0.27) | (Mat 6:24) | 1 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made. |
| (0.27) | (Mat 6:19) | 2 tn Traditionally “rust,” literally “eating” or “consuming.” Greek has a specific word for “rust” (James 5:3), whereas the term used here is not used of rust anywhere else. In the present context where moths are mentioned, some interpreters see a reference to some other kind of consuming insect. Mal 3:11 LXX does appear to use the Greek term as a translation of the Hebrew term for some type of grasshopper. Two OT passages (Job 13:28; Hos 5:12) mention “moth” in parallel with “rot” or “wood rot”; the physician Galen used the Greek term in medical texts to refer to the decay of teeth (6.422; 12.879). It is thus possible to see the second term in Matt 6:19 as referring to some type of rot, decay, or corrosion rather than as a specific reference to damage by insects or other pests. However, a surviving fragment by the Greek poet Pindar (fragment 209; Oxford Text = 222) mentions the inability of moths or weevils to destroy gold: “Gold is the child of Zeus; neither moth nor weevil consumes it” (cf. BDAG 922 s.v. σής where the word for “weevil,” κίς, is mistranslated as “rust”). In light of this usage and the context it was decided to render the Greek term as “devouring insect.” |
| (0.27) | (Mat 6:12) | 2 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (hōs kai hēmeis) makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage. |
| (0.27) | (Mat 5:22) | 4 sn The council refers to the Sanhedrin, the ruling council in Jerusalem that was the highest legal, legislative, and judicial body among the Jews. |
| (0.27) | (Mat 5:13) | 2 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle. |
| (0.27) | (Mat 5:9) | 1 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT). |
| (0.27) | (Mat 5:11) | 1 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [oneidisōsin]) has no specific referent, but refers to people in general. |
| (0.27) | (Mat 4:25) | 3 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”). |
| (0.27) | (Mat 3:17) | 3 sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus. |
| (0.27) | (Mat 3:8) | 1 sn Fruit that proves your repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers. |
| (0.27) | (Mat 3:9) | 1 sn With this statement John warns his hearers that physical descent from the patriarchs (Abraham) will not suffice to save them from the coming eschatological wrath of God. |
| (0.27) | (Mat 2:13) | 3 sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne. |
