Matthew 7–9

Footnotes

1. 1 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 verbs in this verse look to God’s action.
2. 2 Grk “by [the measure] with which you measure it will be measured to you.”
3. 3 Here δέ (de) has not been translated.
4. 4 The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.
5. 5 Or “do not notice.”
6. 6 The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
7. 7 Grk “how will you say?”
8. 8 Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs … turn around and tear you to pieces”) and the second and third clauses belong together (“pigs … trample them under their feet”).
9. 9 The three present imperatives in this verse (Ask … seek … knock) are probably intended to call for a repeated or continual approach before God.
10. 10 Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
11. 11 The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.
12. 12 Grk “Or is there.”
13. 13 The two questions of vv. 9–10 expect the answer, “No parent would do this!”
14. 14 The participle ὄντες (ontes) has been translated concessively.
15. 15 The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
16. 16 Grk “Therefore in.” Here οὖν (oun) has not been translated.
17. 17 This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
18. 18 Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.
19. 19 Grk “is.”
20. 20 Sheep’s clothing … voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
21. 21 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.
22. 22 The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
23. 23 Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).
24. 24 The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
25. 25 Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.
26. 26 Grk “workers of lawlessness.”
27. 27 Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
28. 28 Grk “will be like.” The same phrase occurs in v. 26.
29. 29 Here and in v. 26 the Greek text reads ἀνήρ (anēr), while the parallel account in Luke 6:47–49 uses ἄνθρωπος (anthrōpos) in vv. 48 and 49.
30. 30 Grk “the rivers.”
31. 31 Grk “and great was its fall.”
32. 32 Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
33. 33 Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
34. 34 Or “their scribes.” See the note on the phrase “experts in the law” in .
35. 1 Grk “And behold, a leper came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1). The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45–46).
36. 2 Grk “a leper approaching, bowed low before him, saying.”
37. 3 This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
38. 4 Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also , Nega’im 3.1; 11.1; 12.1; 13.6–12).
39. 5 The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
40. 6 Grk “gift.”
41. 7 On the phrase bring the offering that Moses commanded see Lev 14:1–32.
42. 8 Or “as an indictment against them.” The pronoun αὐτοῖς (autois) may be a dative of disadvantage.
43. 9 Capernaum was a town on the northwest 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. For location see ; ; .
44. 10 A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.
45. 11 While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1–10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
46. 12 Grk “and saying, ‘Lord.’ ” The participle λέγων (legōn) at the beginning of v. 6 is redundant in English and has not been translated.
47. 13 The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.
48. 14 Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
49. 15 Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
50. 16 Grk “having soldiers under me.”
51. 17 I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
52. 18 Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. notes that “ ‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times … in normal usage at the present time the two words are carefully distinguished” ( 1). The most accurate translation is “bondservant” (sometimes found in the for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
53. 19 The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
54. 20 Here δέ (de) has not been translated.
55. 21 Grk “Truly (ἀμήν, amēn), I say to you.”
56. 22 Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
57. 23 Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
58. 24 Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
59. 25 Most read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 f1 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Θ 0233 f13 𝔐 sy sa). has the pronoun in brackets, indicating doubts as to its authenticity.
60. 26 Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
61. 27 Grk “having been thrown down.” The verb βεβλημένην (beblēmenēn) is a perfect passive participle of the verb βάλλω (ballō, “to throw”). This indicates the severity of her sickness.
62. 28 Here καί (kai) has been translated as “then.”
63. 29 Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
64. 30 Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
65. 31 A quotation from Isa 53:4.
66. 32 Codex B and some Sahidic read simply ὄχλον (ochlon, “crowd”), the reading that follows; the first hand of א, as well as f1 and a few others, has ὄχλους (ochlous, “crowds”); other witnesses read πολὺν ὄχλον (polun ochlon, “a large crowd”). But the reading most likely to be original seems to be πολλούς ὄχλους (pollous ochlous). It is found in א2 C L Θ 0233 f13 33 𝔐 lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as “a large crowd.”
67. 33 The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
68. 34 Here καί (kai) has been translated as “then.”
69. 35 Or “a scribe.” See the note on the phrase “experts in the law” in .
70. 36 The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.
71. 37 Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. πετεινόν).
72. 38 Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
73. 39 Here δέ (de) has not been translated.
74. 40 Most (C L W Θ 0250 f1, 13 𝔐 lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. includes the pronoun in brackets, indicating doubt as to its authenticity.
75. 41 There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3–4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to follow Jesus.
76. 42 A boat that held all the disciples would be of significant size.
77. 43 The participle προσελθόντες (proselthontes) has been translated as a finite verb due to requirements of contemporary English style.
78. 44 Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
79. 45 Or “commanded” (often with the implication of a threat, L&N 33.331).
80. 46 Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23–30. When Jesus rebuked the winds and the sea he was making a statement about who he was.
81. 47 It is difficult to know whether ἄνθρωποι (anthrōpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35–41), where the author writes (4:36) that other boats accompanied them on this journey.
82. 48 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.
83. 49 Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
84. 50 The textual tradition here is quite complicated. A number of (B C [Δ] Θ al sys,p,h) read “Gadarenes,” which is the better reading here. Many other (א2 L W f1, 13 𝔐 [syhmg] bo) have “Gergesenes.” Others (892c latt syhmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms. 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, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’ ” (J. B. Green, Luke [], ). 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.
85. 51 Grk “And behold, they cried out, saying.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1). The participle λέγοντες (legontes) is redundant and has not been translated.
86. 52 Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοὶ (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek ( ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone.…”
87. 53 There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
88. 54 Here δέ (de) has not been translated.
89. 55 Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
90. 56 Grk “And he said to them.”
91. 57 Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
92. 58 Here δέ (de) has not been translated.
93. 59 Or “city.” But see the on “Gadarenes” in 8:28.
94. 60 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
95. 61 Or “city.”
96. 1 His own town refers to Capernaum. It was a town of approximately 1000–1500, though of some significance.
97. 2 Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis ( 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
98. 3 Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
99. 4 Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinē) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
100. 5 The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
101. 6 The passive voice here is a divine passive ( ). It is clear that God does the forgiving.
102. 7 Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
103. 8 Or “some of the scribes.” See the note on the phrase “experts in the law” in .
104. 9 Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
105. 10 Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
106. 11 Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
107. 12 The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
108. 13 Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
109. 14 Grk “to your house.”
110. 15 Grk “to his house.”
111. 16 Here δέ (de) has not been translated.
112. 17 Most witnesses (C L Θ 0233 f13 𝔐) have ἐθαύμασαν (ethaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (ephobēthēsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 f1 33 892 1424 al lat co and thus is surely authentic.
113. 18 Grk “people.” The plural of ἄνθρωπος (anthrōpos) usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anthrōpois) has been translated here as “men” rather than as the more generic “people.”
114. 19 While “tax office” is sometimes given as a translation for τελώνιον (telōnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings. The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
115. 20 Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
116. 21 Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
117. 22 Grk “was reclining at table.” As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
118. 23 Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
119. 24 See the note on tax collectors in .
120. 25 See the note on Pharisees in .
121. 26 The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
122. 27 Here δέ (de) has not been translated.
123. 28 Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
124. 29 A quotation from Hos 6:6 (see also Matt 12:7).
125. 30 John refers to John the Baptist.
126. 31 Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
127. 32 See the note on Pharisees in .
128. 33 John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29–34; 23:26–32; Num 29:7–11). The zealous fasted twice a week on Monday and Thursday.
129. 34 Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).
130. 35 The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5–6; 62:4–5; 4 Ezra 2:15, 38).
131. 36 Grk “days.”
132. 37 The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.
133. 38 Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
134. 39 The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
135. 40 Grk “And behold a woman.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
136. 41 Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
137. 42 The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37–41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.