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Discovery Box| (0.18) | (Mat 24:42) | 1 tc Most later mss (L 0281 565 579 700 1241 M lat) have here ὥρᾳ (hōra, “hour”) instead of ἡμέρα (hēmera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ (א B C D W Δ Θ ƒ13 33 892 1424, as well as several versions and fathers), the more general term is surely correct. |
| (0.18) | (Mat 21:13) | 3 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience. |
| (0.18) | (Mat 21:1) | 4 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it. |
| (0.18) | (Mat 21:12) | 3 sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another. |
| (0.18) | (Mat 20:19) | 2 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths. |
| (0.18) | (Mat 19:24) | 3 sn The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes. |
| (0.18) | (Mat 19:12) | 2 tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23). |
| (0.18) | (Mat 18:19) | 2 tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural. |
| (0.18) | (Mat 18:24) | 2 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately 6,000 denarii with gold talents worth at least thirty times that much).” |
| (0.18) | (Mat 15:2) | 1 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autōn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ƒ1 579 700 892 1424 f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA28 has the pronoun in brackets, indicating doubts as to its authenticity. |
| (0.18) | (Mat 14:19) | 2 tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs—“he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly. |
| (0.18) | (Mat 13:55) | 1 sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29). |
| (0.18) | (Mat 12:43) | 4 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14). |
| (0.18) | (Mat 12:4) | 3 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along. |
| (0.18) | (Mat 11:27) | 1 sn This verse, frequently referred to as the “bolt from the Johannine blue,” has been noted for its conceptual similarity to statements in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined. The statement here also occurs in Luke 10:22, and serves as a warning against drawing a simplistic dichotomy between Jesus’ teaching in the synoptic gospels and Jesus’ teaching in the Gospel of John. |
| (0.18) | (Mat 11:10) | 2 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20, and provides a more precise description of John the Baptist’s role. He is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people (just as the cloud did for Israel in the wilderness at the time of the Exodus). |
| (0.18) | (Mat 10:34) | 2 sn For rhetorical reasons, Jesus’ statement is deliberately paradoxical (seeming to state the opposite of Matt 10:13 where the messengers are to bring peace). The conflict implied by the sword is not primarily eschatological in this context, however, but immediate, and concerns the division and discord even among family members that a person’s allegiance to Jesus would bring (vv. 35-39). |
| (0.18) | (Mat 10:28) | 3 sn While destroy is sometimes taken to mean annihilation, it does not necessarily have to imply that here (“Of eternal death… Mt 10:28, ” BDAG 116 s.v. ἀπόλλυμι 1.a.α). There are some Jewish intertestamental texts that appear to reflect a belief in everlasting punishment for the wicked (Jdt 16:17; 1QS 2:8) as well as Rev 14:11 in the NT. See also the note on the word hell in 5:22. |
| (0.18) | (Mat 10:10) | 3 tn Mark 6:8 allows one staff. It is possible that Matthew’s “two” with regard to the tunics (NET “an extra tunic”) extends to cover the sandals and staff as well (although “staff” is singular), making this a summary (cf. Luke 9:3) meaning not taking an extra pair of sandals or an extra staff (like the tunics). It is also possible the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways. |
| (0.18) | (Mat 9:21) | 2 sn In this pericope the author uses a term for being healed (Grk “saved”) that, while referring to the woman’s physical healing, would have spiritual significance to his readers. It may be a double entendre (cf. the parallel in Mark 5:28 which uses the same term), since elsewhere the evangelist uses verbs that simply mean “heal”: If only the readers would “touch” Jesus, they too would be “saved.” |
