Matthew 4–12

Footnotes

1. 1 Or “desert.”
2. 2 Grk “and having fasted forty days and forty nights, afterward he was hungry.”
3. 3 Grk “say that these stones should become bread.”
4. 4 Grk “answering, he said.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of the phrase has been changed for clarity.
5. 5 Or “a person.” Greek ὁ ἄνθρωπος (ho anthrōpos) is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
6. 6 Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).
7. 7 A quotation from Deut 8:3.
8. 8 The order of the second and third temptations differs in Luke’s account (4:5–12) from the order given in Matthew.
9. 9 Grk “and he stood him.”
10. 10 The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
11. 11 A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
12. 12 A quotation from Ps 91:12.
13. 13 A quotation from Deut 6:16.
14. 14 Grk “glory.”
15. 15 Grk “if, falling down, you will worship.” πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
16. 16 The majority of later witnesses (C2 D L Z 33 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 f1, 13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.
17. 17 A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek () text of the OT.
18. 18 Grk “and behold, angels.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
19. 19 Grk “he.”
20. 20 Or “arrested,” “taken into custody” (see L&N 37.12).
21. 21 For location see ; ; ; ; .
22. 22 Grk “and leaving Nazareth, he came and took up residence in Capernaum.” Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry. For location see ; ; .
23. 23 Or “by the lake.” By the sea refers to the Sea of Galilee.
24. 24 The redundant participle λέγοντος (legontos) has not been translated here.
25. 25 A quotation from Isa 9:1.
26. 26 Grk “and to say.”
27. 27 Here δέ (de) has not been translated.
28. 28 The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.
29. 29 The Greek term ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women, thus “people.” The kind of fishing envisioned was net—not line—fishing (cf. v. 18; cf. also ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (, people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.
30. 30 Here δέ (de) has not been translated.
31. 31 The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
32. 32 Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tō ploiō) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.
33. 33 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
34. 34 Here δέ (de) has not been translated.
35. 35 Grk “And he.”
36. 36 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 , Megillah 3–4; m. Berakhot 2).
37. 37 Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).
38. 38 Grk “those who were moonstruck,” possibly meaning “lunatic” (so ), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; σεληνιάζομαι).
39. 39 The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.
40. 40 Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
41. 41 For location see ; ; ; ; ; ; ; ; .
42. 42 “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”).
43. 1 Here δέ (de) has not been translated.
44. 2 Or “up a mountain” (εἰς τὸ ὄρος, eis to oros). The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
45. 3 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
46. 4 Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.
47. 5 The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
48. 6 The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
49. 7 The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.
50. 8 The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
51. 9 Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6–7; 58:6–7, 9–10; Ezek 18:7, 16) or by itself (Ps 37:16–19; 107:9).
52. 10 Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. , , , ).
53. 11 Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidisōsin]) has no specific referent, but refers to people in general.
54. 12 Although ψευδόμενοι (pseudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
55. 13 Salt was used as seasoning or fertilizer ( ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
56. 14 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 ( a.d. 90), when 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.
57. 15 Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
58. 16 Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
59. 17 Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.
60. 18 Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
61. 19 Grk “Truly (ἀμήν, amēn), I say to you.”
62. 20 Grk “Not one iota or one serif.” The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).
63. 21 Grk “teaches men” (in a generic sense, people).
64. 22 Or “that of the scribes.” See the note on the phrase “experts in the law” in .
65. 23 See the note on Pharisees in .
66. 24 Grk “to the ancient ones.”
67. 25 A quotation from Exod 20:13; Deut 5:17.
68. 26 The majority of read the word εἰκῇ (eikē, “without cause”) here after “brother.” This insertion has support from א2 D L W Θ 0233 f1, 13 33 𝔐 it sy co Irlat Ormss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (𝔓64 א* B 1424mg aur vg Or Hiermss) lack it. The evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enochos, “guilty“], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.
69. 27 Grk “whoever says to his brother ‘Raca,’ ” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
70. 28 Grk “subjected,” “guilty,” “liable.”
71. 29 Grk “the Sanhedrin.”
72. 30 The meaning of the term μωρός (mōros) is somewhat disputed. Most take it to mean, following the versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. μωρός c).
73. 31 Grk “subjected,” “guilty,” “liable.”
74. 32 Grk “the Gehenna of fire.” The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5–6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 27:2, 90:26; 4 Ezra 7:36).
75. 33 Grk “Make friends.”
76. 34 The words “to court” are not in the Greek text but are implied.
77. 35 Grk “the accuser.”
78. 36 Grk “Truly (ἀμήν, amēn), I say to you.”
79. 37 Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin. The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.
80. 38 A quotation from Exod 20:14; Deut 5:18.
81. 39 On this word here and in the following verse, see the note on the word hell in .
82. 40 A quotation from Deut 24:1.
83. 41 Grk “the ancient ones.”
84. 42 A quotation from Lev 19:12.
85. 43 For location see ; ; ; ; ; ; ; ; .
86. 44 The term πονηροῦ (ponērou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponērou). Cf. also “the evildoer” in v. 39, which is the same construction.
87. 45 A quotation from Exod 21:24; Lev 24:20.
88. 46 The articular πονηρός (ponēros, “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
89. 47 Many (B D K L Δ Θ f13 565 579 700 1424 ) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W f1 33 892 1241 ). The pronoun was probably added by way of clarification. has σου in brackets, indicating doubt as to its authenticity.
90. 48 Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
91. 49 If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.
92. 50 Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1–4; Deut 15:7–11).
93. 51 Grk “do not turn away from.”
94. 52 A quotation from Lev 19:18.
95. 53 Most ([D] L [W] Θ f13 33 𝔐 lat) 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 f1 sa, as well as several fathers and versional witnesses.
96. 54 Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
97. 55 The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
98. 56 This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
99. 1 Several (א L Z Θ f1 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 f13 𝔐 lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. has δέ in brackets, indicating reservations about its authenticity.
100. 2 Grk “before people in order to be seen by them.”
101. 3 Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7–11).
102. 4 See the note on synagogues in .
103. 5 Grk “Truly (ἀμήν, amēn), I say to you.”
104. 6 L W Θ 0250 𝔐 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 f1, 13 33 al).
105. 7 See the note on synagogues in .
106. 8 The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible ( ταμεῖον 2).
107. 9 See the note on “will reward you” in : The problem is the same and the support differs only slightly.
108. 10 Here δέ (de) has not been translated.
109. 11 Grk “So do not.” Here οὖν (oun) has not been translated.
110. 12 Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
111. 13 God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
112. 14 Grk “hallowed be your name.”
113. 15 Your kingdom come represents the hope for the full manifestation of God’s promised rule.